Text -- 1 Timothy 2:15 (NET)

2:15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Ti 2:15

Through the child-bearing ( dia tēs teknogonias ).

Late and rare word (in Aristotle). Here alone in N.T. From teknogonos and this from teknon and root genō . This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved"(sōthēsetai ) in this function, not by means of it.

Robertson: 1Ti 2:15

If they continue ( ean meinōsin ).

Condition of third class, ean with first aorist active subjunctive of menō , to continue. Note change to plural from the singular (sōthēsetai ).

Vincent: 1Ti 2:15

She shall be saved in childbearing ( σωθήσεται διὰ τῆς τεκνογονίας )

Better, " through the childbearing." (1) Saved is used in the ordinary N.T. sense. (2) She shall be saved is set over against hath fallen into transgression . (3) It is difficult to see what is the peculiar saving virtue of childbearing. (4) The subject of σωθήσεται shall be saved is the same as that of ἐν παραβάσει γέγονεν hath fallen into transgression . A common explanation is that γυνή is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman , Eve, may be regarded as including all the Christian mothers. Notice the change to the plural, " if they continue." She, though she fell into transgression, shall be saved " by the childbearing" (Gen 3:15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. Τεκνογονία child bearing , N.T.o . o lxx, o Class. Comp. τεκνογονεῖν to bear children , 1Ti 5:14. The expression is utterly un-Pauline.

Vincent: 1Ti 2:15

If they continue ( ἐὰν μείνωσιν )

They , the woman regarded collectively or as including her descendants. The promise does not exempt them from the cultivation of Christian virtues and the discharge of Christian duties.

Vincent: 1Ti 2:15

Sanctification ( ἁγιασμῷ )

A Pauline word; but the triad, faith , love , sanctification , is unique in N.T.

Wesley: 1Ti 2:15

That is, women in general, who were all involved with Eve in the sentence pronounced, Gen 3:16.

Wesley: 1Ti 2:15

Carried safe through the pain and danger which that sentence entails upon them for the transgression; yea, and finally saved, if they continue in loving faith and holy wisdom.

JFB: 1Ti 2:15

Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He . . . shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass through, he shall be saved. So here, "In spite of the trial of childbearing which she passes through (as her portion of the curse, Gen 3:16, 'in sorrow shalt thou bring forth children'), she shall be saved." Moreover, I think it is implied indirectly that the very curse will be turned into a condition favorable to her salvation, by her faithfully performing her part in doing and suffering what God has assigned to her, namely, child-bearing and home duties, her sphere, as distinguished from public teaching, which is not hers, but man's (1Ti 2:11-12). In this home sphere, not ordinarily in one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, she will be saved on the same terms as all others, namely, by living faith. Some think that there is a reference to the Incarnation "through THE child-bearing" (Greek), the bearing of the child Jesus. Doubtless this is the ground of women's child-bearing in general becoming to them a blessing, instead of a curse; just as in the original prophecy (Gen 3:15-16) the promise of "the Seed of the woman" (the Saviour) stands in closest connection with the woman's being doomed to "sorrow" in "bringing forth children," her very child-bearing, though in sorrow, being the function assigned to her by God whereby the Saviour was born. This may be an ulterior reference of the Holy Spirit in this verse; but the primary reference required by the context is the one above given. "She shall be saved ([though] with childbearing)," that is, though suffering her part of the primeval curse in childbearing; just as a man shall be saved, though having to bear his part, namely, the sweat of the brow.

JFB: 1Ti 2:15

"if the women (plural, taken out of 'the woman,' 1Ti 2:14, which is put for the whole sex) continue," or more literally, "shall (be found at the judgment to) have continued."

JFB: 1Ti 2:15

The essential way to salvation (1Ti 1:5). Faith is in relation to God. Charity, to our fellow man. Sobriety, to one's self.

JFB: 1Ti 2:15

"sober-mindedness" (see on 1Ti 2:9, as contrasted with the unseemly forwardness reproved in 1Ti 2:11). Mental receptivity and activity in family life were recognized in Christianity as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially in a class of addresses in which sober reflectiveness is least in exercise [NEANDER]. The case (Act 21:9) was doubtless in private, not in public.

Clarke: 1Ti 2:15

She shalt be saved in child-bearing - Σωθησεται δε δια της τεκνογονιας· She shall be saved through child-bearing - she shall be saved by means, or through the instrumentality, of child-bearing or of bringing forth a child. Amidst the different opinions given of the meaning of this very singular text, that of Dr. Macknight appears to me the most probable, which I shall give in his paraphrase and note

"However, though Eve was first in the transgression, and brought death on herself, her husband, and all her posterity, the female sex shall be saved (equally with the male) through child-bearing - through bringing forth the Savior, if they live in faith, and love, and chastity, with that sobriety which I have been recommending

"The word σωθησεται, saved, in this verse refers to ἡ γυνη, the woman, in the foregoing verse, which is certainly Eve. But the apostle did not mean to say that she alone was to be saved through child-bearing, but that all her posterity, whether male or female, are to be saved through the child-bearing of a woman; as is evident from his adding, If they live in faith and love and holiness, with sobriety. For safety in child-bearing does not depend on that condition at all; since many pious women die in child-bearing, while others of a contrary character are preserved. The salvation of the human race, through child-bearing, was intimated in the sentence passed on the serpent, Gen 3:15 : I will put enmity between thee and the woman, and between thy seed and her seed. It shall bruise thy head. Accordingly, the Savior being conceived in the womb of his mother by the power of the Holy Ghost, he is truly the seed of the woman who was to bruise the head of the serpent; and a woman, by bringing him forth, has been the occasion of our salvation."This is the most consistent sense, for in the way in which it is commonly understood it does not apply. There are innumerable instances of women dying in child-bed who have lived in faith and charity and holiness, with sobriety; and equally numerous instances of worthless women, slaves to different kinds of vices, who have not only been saved in child-bearing, but have passed through their travail with comparatively little pain; hence that is not the sense in which we should understand the apostle. Yet it must be a matter of great consolation and support, to all pious women labouring of child, to consider that, by the holy virgin’ s child-bearing, salvation is provided for them and the whole human race; and that, whether they die or live, though their own child-bearing can contribute nothing to their salvation, yet he who was born of a woman has purchased them and the whole human race by his blood

Clarke: 1Ti 2:15

If they continue - Εαν μεινωσιν is rightly translated, if they live; for so it signifies in other passages, particularly Phi 1:25. The change in the number of the verb from the singular to the plural, which is introduced here, was designed by the apostle to show that he does not speak of Eve; nor of any particular woman, but of the whole sex. See Macknight

Without faith it is impossible to please God, or to be saved; and without love it will be impossible to obey. Faith and Love are essentially necessary to holiness and sobriety; and unless both men and women live in these, they cannot, scripturally, expect to dwell with God for ever. Some foolish women have supposed, from this verse, that the very act of bringing forth children shall entitle them to salvation; and that all who die in childbed infallibly go to glory! Nothing can be more unfounded than this; faith, love, holiness, and sobriety, are as absolutely requisite for the salvation of every daughter of Eve, as they are for the salvation of every son of Adam. Pain and suffering neither purify nor make atonement. On the mercy of God, in Christ, dispensing remission of sins and holiness, both men and women may confidently rely for salvation; but on nothing else. Let her that readeth understand

On the subject of dress I will conclude in the words of a late writer: "What harm does it do to adorn ourselves with gold, or pearls, or costly array, suppose we can afford it? The first harm it does is, it engenders pride; and, where it is already, increases it. Nothing is more natural than to think ourselves better because we are dressed in better clothes. One of the old heathens was so well apprised of this, that when he had a spite to a poor man, and had a mind to turn his head; he made him a present of a suit of fine clothes

Eutrapelus cuicunque nocere volebat

Vestimenta dabat pretiosa

He could not then but imagine himself to be as much better, as he was finer, than his neighbor; inferring the superior value of his person from the value of his clothes."- Rev. J. Wesley’ s Sermons.

Calvin: 1Ti 2:15

15.But she shall be saved The weakness of the sex renders women more suspicious and timid, and the preceding statement might greatly terrify and alarm the strongest minds. For these reasons he modifies what he had said by adding a consolation; for the Spirit of God does not accuse or reproach us, in order to triumph over us, when we are covered with shame, but, when we have been cast down, immediately raises us up. It might have the effect (as I have already said) of striking terror into the minds of women, ⁴⁵ when they were informed that the destruction of the whole human race was attributed to them; for what will be this condemnation? Especially when their subjection, as a testimony of the wrath of God, is constantly placed before their eyes. Accordingly, Paul, in order to comfort them and render their condition tolerable, informs them that they continue to enjoy the hope of salvation, though they suffer a temporal punishment. It is proper to observe that the good effect of this consolation is twofold. First, by the hope of salvation held out to them, they are prevented from falling into despair through alarm at the mention of their guilt. Secondly, they become accustomed to endure calmly and patiently the necessity of servitude, so as to submit willingly to their husbands, when they are informed that this kind of obedience is both profitable to themselves and acceptable to God. If this passage be tortured, as Papists are wont to do, to support the righteousness of works, the answer is easy. The Apostle does not argue here about the cause of salvation, and therefore we cannot and must not infer from these words what works deserve; but they only shew in what way God conducts us to salvation, to which he has appointed us through his grace.

Through child-bearing To censorious men it might appear absurd, for an Apostle of Christ not only to exhort women to give attention to the birth of offspring, but to press this work as religious and holy to such an extent as to represent it in the light of the means of procuring salvation. Nay, we even see with what reproaches the conjugal bed has been slandered by hypocrites, who wished to be thought more holy than all other men. But there is no difficulty in replying to these sneers of the ungodly. First, here the Apostle does not speak merely about having children, but about enduring all the distresses, which are manifold and severe, both in the birth and in the rearing of children. Secondly, whatever hypocrites or wise men of the world may think of it, when a woman, considering to what she has been called, submits to the condition which God has assigned to her, and does not refuse to endure the pains, or rather the fearful anguish, of parturition, or anxiety about her offspring, or anything else that belongs to her duty, God values this obedience more highly than if, in some other manner, she made a great display of heroic virtues, while she refused to obey the calling of God. To this must be added, that no consolation could be more appropriate or more efficacious then to shew that the very means (so to speak) of procuring salvation are found in the punishment itself.

If they continue in faith In consequence of the old translation having used the expression, “the birth of children,” it has been commonly thought that this clause refers to the children. But the term used by Paul to denote “child-bearing” is a single word, τεκνογονία, and therefore it must refer to the women. As to the verb being plural, and the noun singular, this involves no difficulty; for an indefinite noun, at least when it denotes a multitude, has the force of a collective noun, and therefore easily admits a change from the singular to the plural number.

Besides, that he might not represent all the virtue of women as included in the duties of marriage, immediately afterwards he adds greater virtues, in which it is proper that godly women should excel, that they may differ from irreligious women. Even “child-bearing” is obedience acceptable to God, only so far as it proceeds from faith and love To these two he adds sanctification, which includes all the purity of life which becomes Christian women. Lastly follows sobriety, which he formerly mentioned, while he was speaking about dress; but now he extends it more widely to the other parts of life.

Defender: 1Ti 2:15

In the original, there is a definite article here: "the childbearing." It is probable that a very specific birth is in view, not childbearing in general. If so, and in light of the context, it seems that Paul is referring to the great protevangelic promise of Gen 3:15 : "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." It is in the very next verse (Gen 3:16) that God told Eve henceforth, "in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee." Because of being "in the transgression," Eve and her daughters would bring forth children, begotten of the husband's seed, in sorrow (a word implying labor and suffering), but there would be one particular birth one day, uniquely born of her seed, rather than of her husband's seed, and He (the virgin-born God/man) would finally inflict a mortal wound on the old Serpent. It was by this "childbearing" that "she shall be saved." In a secondary sense, every birth is a type of that special birth, in its reminder and promise that salvation is preceded by suffering, and that the joy of life follows travail and possible death (or at least willingness to die). As Jesus said: "A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world" (Joh 16:21).

Defender: 1Ti 2:15

The childbearing would bring salvation to women, but on condition that they continue in "faith and charity and holiness with sobriety" (that is, soberness of mind and demeanor). This cannot, of course, contradict the doctrine of salvation by grace. However, such salvation is received through faith and its reality demonstrated by charity (Christian love), holiness and soberness in the true Christian woman."

TSK: 1Ti 2:15

she : Gen 3:15; Isa 7:14, Isa 9:6; Jer 31:22; Mat 1:21-25; Luk 2:7, Luk 2:10,Luk 2:11; Gal 4:4, Gal 4:5

in childbearing : Gen 3:16

in faith : 1Ti 1:5

sobriety : 1Ti 2:9; Tit 2:12; 1Pe 4:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ti 2:15

Notwithstanding she shall be saved - The promise in this verse is designed to alleviate the apparent severity of the remarks just made about the condition of woman, and of the allusion to the painful facts of her early history. What the apostle had just said would carry the mind back to the period in which woman introduced sin into the world, and by an obvious and easy association, to the sentence which had been passed on her in consequence of her transgression, and to the burden of sorrows which she was doomed to bear. By the remark in this verse, however, Paul shows that it was not his intention to overwhelm her with anguish. He did not design to harrow up her feelings by an unkind allusion to a melancholy fact in her history. It was necessary for him to state, and for her to know, that her place was secondary and subordinate, and he wished this truth ever to be kept in memory among Christians. It was not unkind or improper also to state the reasons for this opinion, and to show that her own history had demonstrated that she was not designed for headship.

But she was not to be regarded as degraded and abandoned. She was not to be overwhelmed by the recollection of what "the mother of all living"had done. There were consolations in her case. There was a special divine interposition which she might look for, evincing tender care on the part of God in those deep sorrows which had come upon her in consequence of her transgression; and instead of being crushed and broken-hearted on account of her condition, she should remember that the everlasting arms of God would sustain her in her condition of sorrow and pain. Paul, then, would speak to her the language of consolation, and while he would have her occupy her proper place, he would have her feel that "God was her Friend."In regard to the nature of the consolation referred to here, there has been a considerable variety of opinion. Some have held, that by the expression "she shall be saved in child-bearing,"the apostle designs to include all the duties of the maternal relation, meaning that she should be saved through the faithful performance of her duties as a mother.

Robinson, Lexicon. Rosenmuller regards the words rendered "child-bearing"( τεκνογονία teknogonia ), as synonymous with education, and supposes that the meaning is, that a woman, by the proper training of her children, can obtain salvation as well as her husband, and that her appropriate duty is not public teaching, but the training of her family. Wetstein supposes that it means "she shall be saved from the arts of impostors, and from the luxury and vice of the age, if, instead of wandering about, she remains at home, cultivates modesty, is subject to her husband, and engages carefully in the training of her children."This sense agrees well with the connection. Calvin supposes that the apostle designs to console the woman by the assurance that, if she bears the trials of her condition of sorrow with a proper spirit, abiding in faith and holiness, she will be saved. She is not to regard herself as cut off from the hope of heaven. Doddridge, Macknight, Clarke, and others suppose that it refers to the promise in Gen 3:15, and means that the woman shall be saved through, or by means of bearing a child, to wit, the Messiah; and that the apostle means to sustain the woman in her sorrows, and in her state of subordination and inferiority, by referring to the honor which has been put upon her by the fact that a woman gave birth to the Messiah. It is supposed also that he means to say that special honor is thus conferred on her over the man, inasmuch as the Messiah had no human father. Doddridge. The objections to this interpretation, however, though it is sustained by most respectable names, seem to me to be insuperable. They are such as these:

(1) The interpretation is too refined and abstruse. It is not that which is obvious. It depends for its point on the fact that the Messiah had no human father, and in the apostle had intended to refer to that, and to build an argument on it it may be doubted whether he would have done it in so obscure a manner. But it may reasonably be questioned whether he would have made that fact a point on which his argument would turn. There would be a species of refinement about such an argument, such as we should not look for in the writings of Paul.

\caps1 (2) i\caps0 t is not the obvious meaning of the word "child-bearing."There is nothing in the word which requires that it should have any reference to the birth of the Messiah. The word is of a general character, and properly refers to child-hearing in general.

\caps1 (3) i\caps0 t is not true that woman would be "saved"merely by having given birth to the Messiah. She will be saved, as man will be, as a consequence of his having been born; but there is no evidence that the mere fact that woman gave birth to him, and that he had no human father, did anything to save Mary herself, or any one else of her sex. If, therefore, the word refers to the "bearing"of the Messiah, or to the fact that he was born, it would be no more proper to say that this was connected with the salvation of woman than that of man. The true meaning, it seems to me, has been suggested by Calvin, and may be seen by the following remarks:

(1) The apostle designed to comfort woman, or to alleviate the sadness of the picture which he had drawn respecting her condition.

\caps1 (2) h\caps0 e had referred, incidentally, as a proof of the subordinate character of her station, to the first apostasy. This naturally suggested the sentence which was passed on her, and the condition of sorrow to which she was doomed, particularly in child-birth. That was the standing demonstration of her guilt; that the condition in which she suffered most; that the situation in which she was in greatest peril.

(3) Paul assures her, therefore, that though she must thus suffer, yet that she ought not to regard herself in her deep sorrows and dangers, though on account of sin, as necessarily under the divine displeasure, or as excluded from the hope of heaven. The way of salvation was open to her as well as to men, and was to be entered in the same manner. If she had faith and holiness, even in her condition of sorrow brought on by guilt, she might as well hope for eternal life as man. The object of the apostle seems to be to guard against a possible construction which might be put on his words, that he did not regard the woman as in circumstances as favorable for salvation as those of man, or as if he thought that salvation for her was more difficult, or perhaps that she could not be saved at all. The general sentiments of the Jews in regard to the salvation of the female sex, and their exclusion from the religious privileges which men enjoy; the views of the Muslims in reference to the inferiority of the sex; and the prevalent feelings in the pagan world, degrading the sex and making their condition, in regard to salvation, far inferior to that of man, show the propriety of what the apostle here says, and the fitness that he should so guard himself that his language could not possibly be construed so as to give countenance to such a sentiment.

According to the interpretation of the passage here proposed, the apostle does not mean to teach that a Christian female would be certainly saved from death in child-birth - for this would not be true, and the proper construction of the passage does not require us to understand him as affirming this. Religion is not designed to make any immediate and direct change in the laws of our physical being. It does not of itself guard us from the pestilence; it does not arrest the progress of disease; it does not save us from death; and, as a matter of fact, woman, by the highest degree of piety, is not necessarily saved from the perils of that condition to which she has been subjected in consequence of the apostasy. The apostle means to show this - that in all her pain and sorrow; amidst all the evidence of apostasy, and all that reminds her that she was "first"in the transgression, she may look up to God as her Friend and strength, and may hope for acceptance and salvation.

If they continue - If woman continues - it being not uncommon to change the singular form to the plural, especially if the subject spoken of have the character of a noun of multitude. Many have understood this of children, as teaching that if the mother were faithful, so that her children continued in faith, she would be saved. But this is not a necessary or probable interpretation. The apostle says nothing of children, and it is not reasonable to suppose that he would make the prospect of her salvation depend on their being pious. This would be to add a hard condition of salvation, and one nowhere else suggested in the New Testament. The object of the apostle evidently is, to show that woman must continue in the faithful service of God if she would be saved - a doctrine everywhere insisted on in the New Testament in reference to all persons. She must not imitate the example of the mother of mankind, but she must faithfully yield obedience to the laws of God until death.

Faith - Faith in the Redeemer and in divine truth, or a life of fidelity in the service of God.

Charity - Love to all; compare notes on 1 Cor. 13.

Holiness - She must be truly righteous.

With sobriety - All these things must he united with a becoming soberness or seriousness of deportment; notes, 1Ti 2:9. In such a life, woman may look to a world where she will be forever free from all the sadnesses and sorrows of her condition here; where, by unequalled pain, she will be no more reminded of the time when.

- "Her rash hand in evil hour.

Forth reaching to the fruit, she pluck’ d, she.

Ate;"

And when before the throne she shall be admitted to full equality with all the redeemed of the Lord. Religion meets all the sadnesses of her condition here; pours consolation into the cup of her many woes; speaks kindly to her in her distresses; utters the language of forgiveness to her heart when crushed with the remembrance of sin - for "she loves much"Luk 7:37-48; and conducts her to immortal glory in that world where all sorrow shall be unknown.

Poole: 1Ti 2:15

Though the woman was so unhappy as to be deceived by the serpent, and to be the first in taking the forbidden fruit, and an instrument to entice her husband to do the like, which may give all of that sex a cause of humiliation, and show them the reasonableness of God’ s order in putting them in subjection to man, and prohibiting them to break God’ s order in usurping authority over the man; yet through the gracious interposition of the Mediator, (afterward born of a woman), she hath no reason to despair, either of a temporal salvation, from the peril and danger of child-birth, or, much less, of an eternal salvation, for

she shall be saved she stands upon equal ground with the man as to eternal salvation, who cannot be saved without faith and holiness, and a discharge of the duties incumbent upon him, and patient enduring the crosses and trials God exerciseth him with; and the woman also shall be saved, by faithful performance of her duty, and patiently enduring her crosses and trials, in the pains and peril of

child-bearing notwithstanding they are the sensible marks of God’ s displeasure for sin, yet the sufferings of Christ has taken away the said bitterness.

If they continue in faith and charity and holiness with sobriety if she also liveth in the exercise of faith in Christ, and love to God, and her husband, and all saints, and in all exercises of holiness with sobriety. Some refer the pronoun they to the children, because the apostle had been before speaking of the woman in the singular number; but there is nothing more ordinary than that change of the number, especially where collective words are used, that signify a whole species or sex; and it is unreasonable to think the apostle should suspend the salvation of the mother upon the faith and holiness of the child, and to interpret it of the mother’ s endeavours towards it, seemeth hardly a sufficient interpretation of the term continue.

PBC: 1Ti 2:15

SEE PB: 1Co 12:18

"Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.?" What does Paul intend with this sentence? First of all he is not dealing with how men or women go to heaven when they die. "Saved" must be interpreted in terms of this context. Paul has just rejected the idea of women in roles of teaching or preaching leadership in the Lord’s church. The obvious question that follows, but remains unstated in the text is "Then of what value is a woman in the teaching ministry of the church?" Paul responds with this sentence. The woman shall be "saved" to a role of value, an altogether positive role of teaching, in the church. What is this role? How can he forbid her from teaching and immediately praise her for a positive role in teaching? She is to be a primary teacher in the home. She brings children into the world and into the home. God assigns her the role of primary teacher of her children. Consider how God always qualifies people for the role that He assigns to them. With few exceptions indeed, women have far more intuitive awareness of their children than men. Through this incredible insight God gives godly women the knowledge to teach their children in the home long before the child can profitably grasp the teaching in church from the pulpit.

What is the outcome of this divinely assigned role for women teaching in their families? If the woman teaches well, earns her "saving" badge as a profitable teacher, her children will "continue in faith and charity and holiness with sobriety." By the life that they live they will prove every day of their adulthood that they learned life’s most important lessons from a master teacher, divinely called and assigned to teach them. 

51

Haydock: 1Ti 2:15

She shall be saved by bearing children, &c. and performing other duties of a wife, with a due submission to her husband, taking care to serve God, and bring up her children in the faith of Christ, in piety, &c. (Witham) ---

This would perhaps be more properly rendered, from the Greek, by the bringing up of her children in faith, charity, and holiness. This is the duty of the woman; upon the faithful discharge or neglect of which she must expect her salvation, or reprobation, to hang. Thus repairing the evil which the first of all women brought upon man, by seducing him to evil. (Bible de Vence)

Gill: 1Ti 2:15

Notwithstanding she shall be saved,.... Not Eve, though no doubt she is saved; since she had a sense of her sin, and shame for it, a revelation of the Messiah to her, and faith in him; see Gen 3:7. But rather any woman, particularly such as profess godliness, who shall be saved

in childbearing; which is to be understood not of a temporal salvation, or being saved through childbearing, through the perilous time, and be delivered out of it; for though this is generally the case, yet not always, nor always the case of good women. Rachel died in childbed: the Jews say ^t, for three transgressions women die in childbearing; because they do not take care of their menstrues, and of the cake of the firstfruits, and of lighting the lamp (when the sabbath approaches). But spiritual and eternal salvation is here meant; not that bearing children is the cause, condition, or means of salvation; for as this is not God's way of salvation, so it confines the salvation of women to childbearing ones; and which must give an uneasy reflection to maidens, and women that never bore any; but rather the meaning is, that good women shall be saved, notwithstanding their bearing and bringing forth children in pain and sorrow, according to the original curse, in Gen 3:16. And so the words administer some comfort to women, in their present situation of subjection and sorrow; though they may be rendered impersonally thus, "notwithstanding there is salvation through the birth of a son": and the sense is, that notwithstanding the fall of man by the means of the woman, yet there is salvation for both men and women, through the birth of Immanuel, the child born, and Son given; at whose birth, the angels sung peace on earth, good will to men; through the true Messiah, the deed of the woman, through the incarnate Saviour, who was made of a woman, there is salvation for lost sinners: he was born of a woman, and came into the world in order to obtain salvation for them; and he has effected it, and it is in him, for all such who apply to him for it; and with it all true believers, men and women, shall be saved through him,

if they continue in faith and charity, and holiness, with sobriety. The Vulgate Latin version reads in the singular, "if she continues", &c. but the sense is the same; for the "she", or woman, is to be taken in a collective sense, as it is in the context, for many women; even for such as profess faith and godliness. The Syriac and Ethiopic versions render the words, "she shall be saved by her children", if they continue, &c. i.e. she shall be saved by bearing of children, and bringing of them up in a religious way; if they, the children, continue as they were brought up; which is a very strange rendering of the words, and is as strange an interpretation of them; and yet is what many have given into, but needs no confutation. The meaning of the words is, that there is salvation through the incarnate Messiah, for all sorts of persons; for all men and women who believe in him, with that faith which works by love, and shows itself in holiness and sobriety; provided that they continue herein. For there are some that profess these things, that have only a temporary faith, and feigned love, and not true holiness; and these fall away, and are not saved; but such who have these graces in truth, as they do, and shall continue in them, so they shall certainly be saved.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ti 2:15

¹ tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth – that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, swqhshtai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).

² tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.

Geneva Bible: 1Ti 2:15

^{( 11 )} Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

^{( 11 )} He adds a comfort by the way, that their subjection does not hinder women from being saved as well as men, if they behave themselves in those duties of marriage in a holy and modest manner, with faith and charity.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ti 2:1-15

1 That it is meet to pray and give thanks for all men, and the reason why.

9 How women should be attired.

12 They are not permitted to teach.

15 They shall be saved, notwithstanding the testimonies of God's wrath, in childbirth, if they continue in faith.

MHCC: 1Ti 2:8-15

Under the gospel, prayer is not to be confined to any one particular house of prayer, but men must pray every where. We must pray in our closets, pray in our families, pray at our meals, pray when we are on journeys, and pray in the solemn assemblies, whether more public or private. We must pray in charity; without wrath, or malice, or anger at any person. We must pray in faith, without doubting, and without disputing. Women who profess the Christian religion, must be modest in apparel, not affecting gaudiness, gaiety, or costliness. Good works are the best ornament; these are, in the sight of God, of great price. Modesty and neatness are more to be consulted in garments than elegance and fashion. And it would be well if the professors of serious godliness were wholly free from vanity in dress. They should spend more time and money in relieving the sick and distressed, than in decorating themselves and their children. To do this in a manner unsuitable to their rank in life, and their profession of godliness, is sinful. These are not trifles, but Divine commands. The best ornaments for professors of godliness, are good works. According to St. Paul, women are not allowed to be public teachers in the church; for teaching is an office of authority. But good women may and ought to teach their children at home the principles of true religion. Also, women must not think themselves excused from learning what is necessary to salvation, though they must not usurp authority. As woman was last in the creation, which is one reason for her subjection, so she was first in the transgression. But there is a word of comfort; that those who continue in sobriety, shall be saved in child-bearing, or with child-bearing, by the Messiah, who was born of a woman. And the especial sorrow to which the female sex is subject, should cause men to exercise their authority with much gentleness, tenderness, and affection.

Matthew Henry: 1Ti 2:9-15

I. Here is a charge, that women who profess the Christian religion should be modest, sober, silent, and submissive, as becomes their place. 1. They must be very modest in their apparel, not affecting gaudiness, gaiety, or costliness (you may read the vanity of a person's mind in the gaiety and gaudiness of his habit), because they have better ornaments with which they should adorn themselves, with good works. Note, Good works are the best ornament; these are, in the sight of God, of great price. Those that profess godliness should, in their dress, as well as other things, act as becomes their profession; instead of laying out their money on fine clothes, they must lay it out in works of piety and charity, which are properly called good works. 2. Women must learn the principles of their religion, learn Christ, learn the scriptures; they must not think that their sex excuses them from that learning which is necessary to salvation. 3. They must be silent, submissive, and subject, and not usurp authority. The reason given is because Adam was first formed, then Eve out of him, to denote her subordination to him and dependence upon him; and that she was made for him, to be a help-meet for him. And as she was last in the creation, which is one reason for her subjection, so she was first in the transgression, and that is another reason. Adam was not deceived, that is, not first; the serpent did not immediately set upon him, but the woman was first in the transgression (2Co 11:3), and it was part of the sentence, Thy desire shall be to thy husband, and he shall rule over thee, Gen 3:16. But it is a word of comfort (1Ti 2:15) that those who continue in sobriety shall be saved in child-bearing, or with child-bearing - the Messiah, who was born of a woman, should break the serpent's head (Gen 3:15); or the sentence which they are under for sin shall be no bar to their acceptance with Christ, if they continue in faith, and charity, and holiness, with sobriety.

II. Here observe, 1. The extensiveness of the rules of Christianity; they reach not only to men, but to women, not only to their persons, but also to their dress, which must be modest, like their sex; and to their outward deportment and behaviour, it must be in silence, with all subjection. 2. Women are to profess godliness as well as men; for they are baptized, and thereby stand engaged to exercise themselves to godliness; and, to their honour be it spoken, many of them were eminent professors of Christianity in the days of the apostles, as the book of Acts will inform us. 3. Women being more in danger of exceeding in their apparel, it was more necessary to caution them in this respect. 4. The best ornaments for professors of godliness are good works. 5. According to Paul, women must be learners, and are not allowed to be public teachers in the church; for teaching is an office of authority, and the woman must not usurp authority over the man, but is to be in silence. But, notwithstanding this prohibition, good women may and ought to teach their children at home the principles of religion. Timothy from a child had known the holy scriptures; and who should teach him but his mother and grandmother? 2Ti 3:15. Aquila and his wife Priscilla expounded unto Apollos the way of God more perfectly; but then they did it privately, for they took him unto them, Act 18:26. 6. Here are two very good reasons given for the man's authority over the woman, and her subjection to the man, 1Ti 2:13, 1Ti 2:14. Adam was first formed, then Eve; she was created for the man, and not the man for the woman (1Co 11:9); then she was deceived, and brought the man into the transgression. 7. Though the difficulties and dangers of childbearing are many and great, as they are part of the punishment inflicted on the sex for Eve's transgression, yet here is much for her support and encouragement: Notwithstanding she shall be saved, etc. Though in sorrow, yet she shall bring forth, and be a living mother of living children; with this proviso, that they continue in faith, and charity, and holiness, with sobriety: and women, under the circumstance of child-bearing should by faith lay hold of this promise for their support in the needful time.

Barclay: 1Ti 2:8-15

The early Church took over the Jewish attitude of prayer, which was to pray standing, with hands outstretched and the palms upwards. Later Tertullian was to say that this depicted the attitude of Jesus upon the Cross.

The Jews had always known about the barriers which kept a man's prayers from God. Isaiah heard God say to the people: "When you spread forth your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood" (Isa 1:15). Here, too, certain things are demanded.

(i) He who prays must stretch forth holy hands. He must hold up to God hands which do not touch the forbidden things. This does not mean for one moment that the sinner is debarred from God; but it does mean that there is no reality in the prayers of the man who then goes out to soil his hands with forbidden things, as if he had never prayed. It is not thinking of the man who is helplessly in the grip of some passion and desperately fighting against it, bitterly conscious of his failure. It is thinking of the man whose prayers are a sheer formality.

(ii) He who prays must have no anger in his heart. It has been said that "forgiveness is indivisible." Human and divine forgiveness go hand in hand. Again and again Jesus stresses the fact that we cannot hope to receive the forgiveness of God so long as we are at enmity with our fellow-men. "So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift" (Mat 5:23-24). "If you do not forgive men their trespasses, neither will your Father forgive your trespasses" (Mat 6:15). Jesus tells how the unforgiving servant himself found no forgiveness, and ends: "So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart" (Mat 18:35). To be forgiven, we must be forgiving. The Didache (compare 1322), the earliest Christian book on public worship, which dates from about A.D. 100, has it: "Let no one who has a quarrel with his neighbour come to us, until they are reconciled." The bitterness in a man's heart is a barrier which hinders his prayers from reaching God.

(iii) He who prays must have no doubts in his mind. This phrase can mean two things. The word used is dialogismos (1261), which can mean both an argument and a doubt. If we take it in the sense of argument, it simply repeats what has gone before and restates the fact that bitterness and quarrels and venomous debates are a hindrance to prayer. It is better to take it in the sense of doubt. Before prayer is answered there must be belief that God will answer. If a man prays pessimistically and with no real belief that it is any use, his prayer falls wingless to the ground. Before a man can be cured, he must believe that he can be cured; before a man can lay hold on the grace of God, he must believe in that grace. We must take our prayers to God in the complete confidence that he hears and answers prayer.

Barclay: 1Ti 2:8-15

The second part of this passage deals with the place of women in the Church. It cannot be read out of its historical context, for it springs entirely from the situation in which it was written.

(i) It was written against a Jewish background. No nation ever gave a bigger place to women in home and in family things than the Jews did; but officially the position of a woman was very low. In Jewish law she was not a person but a thing; she was entirely at the disposal of her father or of her husband. She was forbidden to learn the law; to instruct a woman in the law was to cast pearls before swine. Women had no part in the synagogue service; they were shut apart in a section of the synagogue, or in a gallery, where they could not be seen. A man came to the synagogue to learn; but, at the most, a woman came to hear. In the synagogue the lesson from Scripture was read by members of the congregation; but not by women, for that would have been to lessen "the honour of the congregation." It was absolutely forbidden for a woman to teach in a school; she might not even teach the youngest children. A woman was exempt from the stated demands of the Law. It was not obligatory on her to attend the sacred feasts and festivals. Women, slaves and children were classed together. In the Jewish morning prayer a man thanked God that God had not made him "a Gentile, a slave or a woman." In the Sayings of the Fathers Rabbi Jose ben Johanan is quoted as saying: " 'Let thy house be opened wide, and let the poor be thy household, and talk not much with a woman.' Hence the wise have said: 'Everyone that talketh much with a woman causes evil to himself, and desists from the works of the Law, and his end is that he inherits Gehenna.' " A strict Rabbi would never greet a woman on the street, not even his own wife or daughter or mother or sister. It was said of woman: "Her work is to send her children to the synagogue; to attend to domestic concerns; to leave her husband free to study in the schools; to keep house for him until he returns."

(ii) It was written against a Greek background. The Greek background made things doubly difficult. The place of women in Greek religion was low. The Temple of Aphrodite in Corinth had a thousand priestesses who were sacred prostitutes and every evening plied their trade on the city streets. The Temple of Diana in Ephesus had its hundreds of priestesses called the Melissae, which means the bees, whose function was the same. The respectable Greek woman led a very confined life. She lived in her own quarters into which no one but her husband came. She did not even appear at meals. She never at any time appeared on the street alone; she never went to any public assembly. The fact is that if in a Greek town Christian women had taken an active and a speaking part in its work, the Church would inevitably have gained the reputation of being the resort of loose women.

Further, in Greek society there were women whose whole life consisted in elaborate dressing and braiding of the hair. In Rome, Pliny tells us of a bride, Lollia Paulina, whose bridal dress cost the equivalent of 432,000 British pounds. Even the Greeks and the Romans were shocked at the love of dress and of adornment which characterized some of their women. The great Greek religions were called the Mystery religions, and they had precisely the same regulations about dress as Paul has here. There is an inscription which reads: "A consecrated woman shall not have gold ornaments, nor rouge, nor face-whitening, nor a head-band, nor braided hair, nor shoes, except those made of felt or of the skins of sacrificed animals. "The early Church did not lay down these regulations as in any sense permanent, but as things which were necessary in the situation in which it found itself.

In any event there is much on the other side. In the old story it was the woman who was created second and who fell to the seduction of the serpent tempter; but it was Mary of Nazareth who bore and who trained the child Jesus; it was Mary of Magdala who was first to see the risen Lord; it was four women who of all the disciples stood by the Cross. Priscilla with her husband Aquila was a valued teacher in the early Church, who led Apollos to a knowledge of the truth (Act 18:26). Euodia and Syntyche, in spite of their quarrel, were women who laboured in the gospel (Phi 4:2-3). Philip, the evangelist, had four daughters who were prophetesses (Act 21:9). The aged women were to teach (Tit 2:3). Paul held Lois and Eunice in the highest honour (2Ti 1:5), and there is many a woman's name held in honour in Rom 16 .

All the things in this chapter are mere temporary regulations to meet a given situation. If we want Paul's permanent view on this matter, we get it in Gal 3:28: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for you are all one in Christ Jesus." In Christ the differences of place and honour and function within the Church are all wiped out.

And yet this passage ends with a real truth. Women, it says, will be saved in child-bearing. There are two possible meanings here. It is just possible that this is a reference to the fact that Mary, a woman, was the mother of Jesus and that it means that women will be saved--as all others will--by that supreme act of child-bearing. But it is much more likely that the meaning is much simpler; and that it means that women will find salvation, not in addressing meetings, but in motherhood, which is their crown. Whatever else is true, a woman is queen within her home.

We must not read this passage as a barrier to all women's service within the Church, but in the light of its Jewish and its Greek background. And we must look for Paul's permanent views in the passage where he tells us that the differences are wiped out, and that men and women, slaves and freemen, Jews and Gentiles, are all eligible to serve Christ.

Constable: 1Ti 2:1--4:6

III. INSTRUCTIONS CONCERNING THE LIFE OF THE LOCAL CHURCH 2:1--4:5

Paul moved on from instructions aimed primarily at Timothy's person to those the young minister needed to heed in his pastoral work.

Constable: 1Ti 2:8-15

B. The primary responsibilities of the men and the women in church meetings 2:8-15

"In this paragraph Paul continues his instructions on prayers' begun in verse 1. But now the concern is for proper demeanor on the part of the pray-ers.' But why these concerns, and why in this way? And why the inordinate amount of time devoted to the women in comparison with the men? Again, the solution lies with the false teachers. The word to the men is an obvious response to their controversies and strife. The word to the women, therefore, may be assumed also to respond to this conflict [cf. 5:3-16; 2 Tim. 3:5-9]."⁷³

2:8 "In every place" probably refers to wherever Christians assemble in congregations in view of the context. Should we apply these instructions to the meetings of para-church organizations as well as to local church meetings? Paul continued to give directions for the operation of local churches (ch. 3). I take it that his instructions here (cf. 2) are for local church meetings (cf. 3:15). However it seems that what he said has broader application. I think he meant that typically men should take the lead in praying. In such meetings the men (Gr. andras, lit. males) are to lead in public prayer assuming there are males able to do so present. I do not think it would have upset Paul if a woman led in prayer occasionally (cf. 1 Cor. 11:5-16).

"The use of the definite article with men and not with women [v. 10] may suggest that the apostle was laying down the pattern that public worship should be conducted by the men."⁷⁴

Paul's instruction on how they should pray follows with emphasis on the inner holiness and outward righteous behavior of those who lead. Paul did not command the men to pray with upraised hands. He simply described public praying as the Christians practiced in commonly in his day (cf. 1 Kings 8:22; 2 Chron. 6:13; Ezra 9:5; Ps. 28:2; 141:2; Lam. 2:19). Pictures on the walls of the catacombs and in other early Christian art show them praying this way. Commonly they raised their palms upward and open to heaven evidently to symbolize their inner openness to God and their desire to offer praise to God and to obtain a gift from Him. If Paul had meant the men were to lift up their physical hands when they prayed he probably would not have described the hands as holy. "Holy," "wrath," and "dissension" all point to a metaphorical use of "hands." Our hands symbolize what we do. Paul wanted the men to pray as they practiced holiness in their everyday lives.⁷⁵ Posture in prayer does not render the prayer more or less effective. It simply reflects the inner attitude of the person praying.

2:9-10 The responsibility of the women in church meetings needed more explanation. Paul's point in these verses is that works that express a godly character should characterize Christian women more than the way they dress and groom themselves. The contrast is between works and wardrobe.⁷⁶ Obviously Paul was not saying external appearance is unimportant.

"Let some say what some will about Paul, he here states that women are to dress in good taste when they prepare to attend church."⁷⁷

"Slovenliness in dress and appearance is unbecoming a Christian woman."⁷⁸

A Christian woman should be remarkable for her Christ-like behavior more than for her clothes, hairstyle, and the other externals that are of primary importance to unbelievers (cf. 1 Pet. 3:3).

"The Christian woman is not to adorn herself with gold or pearls or expensive clothes' so as to draw attention to herself. At worst, this is what the prostitutes did. At best, it shows pride and self-centeredness, both of which are contrary to the spirit of Christ. Such dress is especially unbecoming in church."⁷⁹

"The reason for Paul's prohibition of elaborate hair styles, ornate jewelry, and extremely expensive clothing becomes clear when one reads in the contemporary literature of the inordinate time, expense, and effort that elaborately braided hair and jewels demanded, not just as ostentatious display, but also as the mode of dress of courtesans and harlots . . ."⁸⁰

"But perhaps the more acute problem was that of insensitive women flaunting their dress, jewelry and hairstyles in a way that hurt the feelings of the poor and disturbed the church. The kinds of adornment mentioned (braided hair . . . gold . . . pearls . . . expensive clothes) all belonged to that culture's critical caricature of wealthy women.

"While today this manner of dress is not nearly as exclusive as it was in Paul's day, nor indeed restricted to women, its effects can be the same. I am reminded of a visit to a large, upper-middle-class church in Dallas (it could have been any large city or suburb). When I entered the sanctuary, the first thing that struck me was the glitter of jewelry, the expensive clothing and the fashionable hairstyles. The craning necks as people sized one another up gave the impression that for many the purpose of gathering together that Sunday morning was to display economic status. A newcomer of modest economic means could not help but feel a sense of exclusion."⁸¹

Spiritual qualities should mark a Christian lady always, of course. However, Paul's concern was that they be outstanding in the church meetings. There the lady's character and conduct would contribute to the orderly and edifying activities rather than detracting from them (cf. 3:15).

Perhaps Paul gave these instructions to the men (v. 8) and to the women (vv. 9-10) partially to counteract the natural (fleshly) tendencies in males and females. Most men tend to be active, so it is important that they give attention to praying, which is more contemplative than active. Women like to look good, so they need to remember that good deeds are more important than good looks.⁸²

2:11-12 Regarding their participation in the meetings of the church (3:15) Paul taught that the women were to let the men provide the public instruction and leadership.⁸³ He did not mean that women should surrender their minds and consciences to men, but that they should voluntarily take the position of learners in church meetings. Typically they should not accept the role of teacher of the congregation or of leader of the whole church. The verbs "teach" and "exercise authority" are in the present tense in the Greek text, which implies a continuing ministry rather than a single instance of ministry.

"Teach and have authority over a man (v. 12) may be references to separate activities that Paul restricted to men. Or the first term might represent a specific example of activity that falls under the general rule that follows: women's teaching in the public assembly would violate the given authority structure. In either case, we should notice that Paul did not employ his usual term for the normal exercise of authority' (exousia). He chose an unusual word (authenteo) that could carry negative connotations such as to usurp or misappropriate authority' or to domineer.' The unusual term probably signifies an unusual situation. In the Ephesian context at least, women had misappropriated authority by taking upon themselves the role of teacher."⁸⁴

Some people see red when they read "submissiveness" (v. 11; cf. Eph. 5:21-22; Col. 3:18). The Greek word (hypotage) means to rank under. It is clear in military life that a private, for example, who ranks under a colonel is not necessarily of less value or possesses less ability than his or her superior officer. Rank has to do with order and authority, not personal superiority and inferiority. Another illustration of willing submission is Jesus Christ who is superior to every other human being yet submitted to other human beings (Luke 2:51; Phil. 2:5-11). God will reward His submission to the Father, and He will reward women who submit to His will as unto the Lord (1 Pet. 5:6-7).

Paul seems to have been speaking here of the whole local congregation. I do not think he would have objected to women teaching or leading groups within the church that we commonly recognize as sub-groups (cf. Acts 18:26; 2 Tim. 3:14-15; Titus 2:3). Furthermore we should bear in mind that Paul was describing a typical church situation in which there were men who could provide teaching and leadership. If these were absent, exceptions might be necessary to achieve the higher goals of the church, namely the building up of the saints to do the work of ministry.

Exactly what did Paul prohibit women from doing in verse 12? He did not want them to teach a man or to exercise authority over a man in the local church meetings (3:15).⁸⁵ Teaching the Scriptures is in view. This is more appropriate to the male's function in the church as a mediator between God and people (cf. Gen. 2) because it involves interpreting God's Word to the church as an authoritative figure (cf. vv. 1-2, 8). Paul forbade women from regularly teaching men in local church corporate worship (3:15).

"In my opinion, whatever the specific application of teaching' it is the kind of teaching' that gives women a position of authority over men.⁸⁶

Paul approved of women teaching women and children (Titus 2:3-5; 2 Tim. 1:5) and instructing men privately (Acts 18:26). Reading a book that a woman has written is one example of private instruction.

"Paul in 1 Tim 2:12, does not forbid a woman all teaching. Paul is only prohibiting the headship of women in the Christian community."⁸⁷

The Greek word translated "exercise authority" (NASB), "have authority" (NIV), or "usurp authority" (AV) is authenteo. It means to act on one's own authority or to act in an autocratic manner.⁸⁸ To exercise authority in this way would be to submit to no higher authority in the church. If a woman exercised some authority in the church (e.g., as the leader of a ministry) and she did it in submission to the male leadership, she would not be sinning. It is taking inappropriate authority on herself that Paul prohibited. A woman can have authority over others in the church provided she is under the authority of the male leadership of the church.

"It is noteworthy . . . that Paul does not use office' terminology here (bishop/presbyter) but functional terminology (teach/exercise authority). It is thus the activity that he prohibits, not just the office (cf. again 1 Cor. 14:34, 35)."⁸⁹

How can we resolve the apparent contradiction in Paul's teaching that he presented here and what he taught in 1 Corinthians? There are two problems. First, in 1 Corinthians 14:34 Paul told the women to remain absolutely silent in the church. He used a different Greek word (sigatosan) than what we have here (hesychia), translated "quiet" (v. 12; cf. v. 2). Hesychia does not mean absolutely silent but settled down, not unruly.

Perhaps Paul imposed a stricter standard on the Corinthian church than was normal because of the turmoil there, and his instructions in 1 Timothy reflect the normal situation.⁹⁰ I think probably Paul meant that women should not take part in the judging of the prophets (1 Cor. 14:29), which was an exercise in ecclesiastical authority.⁹¹ The context of 1 Corinthians 14:34 seems to favor this view.

"Paul does not mean that women are to be absolutely silent during the service (compare 1 Cor. 11:5). Rather, he instructs them to exhibit quietness (in spirit) instead of taking the lead, or to be silent' in the sense of not teaching."⁹²

This silence is a concrete expression of the principle of submission that Paul advocated.⁹³

Second, in 1 Corinthians 11:2-16 Paul permitted women to pray and prophesy in church but insisted that they have their heads covered when doing so. This concession seems to contradict both 1 Timothy 2:11-12 and 1 Corinthians 14:34.

One way to resolve this difficulty is to say that in 1 Corinthians 11:2-16 the women in view were single women or married women whose husbands were not present. In 1 Corinthians 14:34 and 1 Timothy 2:11-12 those in view seem to have been married women whose husbands were present.⁹⁴ However there is nothing in the text or context that justifies these assumptions.

Another solution that I prefer is this. Paul permitted women to pray and prophesy in Corinth and elsewhere because these activities did not involve exercising as much authority in the church as teaching and ruling did. Teaching involved providing normative instruction from Scripture whereas prophesying in New Testament times seems to have involved only sharing something God had brought to mind. In some cases this was new revelation, but usually it was not.⁹⁵ In every case the prophet was to subject his or her prophecy to what God had inspired previously (1 Cor. 14:29).

2:13-14 Paul gave two reasons why women should conduct themselves in church meetings as he just specified. First, from Creation it was God's intention that the male should lead the female. He reminded his readers that God made Adam first and then made a suitable companion for him in Eve. God made Eve for Adam; He did not make Adam for Eve. This implies no essential superiority of the male over the female. God created Adam and Eve equals in the sense that they needed and complemented one another. However, God entrusted Adam with leadership responsibility over his wife. Eve was not responsible to God for Adam in the same sense that Adam was responsible for Eve.

". . . the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved."⁹⁶

Second (v. 14), as part of the judgment on Eve at the Fall God confirmed (i.e., made permanent) the leadership of the male over the female (Gen. 3:16). It was a result of her deception by the serpent that Eve fell. I do not believe that God confirmed Eve and all women as followers because they are congenitally more susceptible to deception than males. Adequate evidence to support such a sweeping generalization is lacking (cf. 2 Tim. 1:5; Titus 2:4). Rather it was evidently because Eve on that one occasion was deceived that God confirmed her and her daughters in their position as followers.⁹⁷ In the Ephesian church, some of the women had been led astray by false teachers (5:15) who were themselves misled by Satan (cf. 4:1).

"Paul's point [in verse 14] is that this role reversal that caused such devastation at the beginning must not be repeated in the church. The woman must not be the one who leads the man in obedience to her. Thus when the teaching of the Word of God in the assembly occurs, a qualified male elder should fill the role of teacher."⁹⁸

"Verse 14 is almost certainly a local reference to the deception of some women in the Ephesian church . . . [cf. 2 Tim. 3:6-7]."⁹⁹

Some people conclude that women are to be under male authority in all areas of life, not just in church meetings, since Paul appealed to Creation and the Fall. They believe that a man should not submit himself to female authority at all, even in the workplace. Personally I do not think this is what Paul meant. He cited God's intention for male female relationships specifically in marriage, not in general social situations. Christian men and women should bring their proper relationship to one another in marriage over into church life and apply it in the household of faith (cf. 3:15) as well as in the household of the family.

2:15 Perhaps the best explanation of this difficult verse is this. God promised women a life of fulfillment as mothers in the home, provided they walk with the Lord, rather than as teachers and leaders in the church.

"The meaning of sozo [to save] in this passage is once again something like spiritual health,' a full and meaningful life. This fits the context quite well. Paul has just excluded women from positions of teaching authority in the church (1 Tim. 2:9-14). What then is their primary destiny? They will find life through fulfilling their role as a mother IF they continue in faith, love, and holiness with propriety. A salvation which comes only to mothers who persist in faithful service is not the faith alone salvation taught elsewhere."¹⁰⁰

I believe this interpretation has fewer problems than the others. It balances Paul's argument in this section (vv. 8-15) and stays on the subject rather than switching to a discussion of a subject farther removed from the context. Some of these possible subjects are how women experience eternal salvation, or how they experience physical deliverance when giving birth, or how they experience spiritual deliverance from moral corruption. Some interpreters have even suggested that Paul was alluding to the saving effect of Jesus Christ's birth.¹⁰¹

One significant problem with the view I prefer is this. If this is the true interpretation, can a woman who does not bear children find fulfillment in life? I believe Paul would have responded that certainly a single woman or a married woman who is not a mother can find fulfillment as a woman of God. However usually women find their greatest fulfillment as mothers. Perhaps we underestimate home influence and overestimate pulpit influence (cf. 2 Tim. 1:5). An old saying goes, "The hand that rocks the cradle rules the world." I believe Paul was again assuming a typical situation (cf. vv. 11-12). Most women bear children. Even though a woman may not be able to bear physical children she may have spiritual children and so find great fulfillment (cf. 1:2; 5:10-11, 14). Of course every human being--male or female, married or single--finds his or her greatest fulfillment in life through a personal relationship with Jesus Christ.¹⁰²

"Paul employed the term childbirth' as a synecdoche for that part of the woman's work that describes the whole."¹⁰³

Paul balanced what women should not do with what they can do. In popular presentations of what the Bible teaches about women's ministries this balance is frequently absent. After the presentation is over, women often leave feeling that they can do either anything or nothing depending on the presentation. We must be careful to maintain balance in our exposition of this subject as Paul did.

To summarize, I believe Paul exhorted the males in the "household of God" (i.e., the local church, 3:15) to function as mediators between Jesus Christ, humankind's mediator with God, and His people. They should do this by praying, teaching, and leading the church. The women should concentrate on facilitating godliness in the church family as well as in their homes by cultivating good works and by living godly lives.¹⁰⁴

College: 1Ti 2:1-15

1 TIMOTHY 2

III. DIRECTION FOR PUBLIC WORSHIP (2:1-15)

Following his charge to Timothy with regard to his faith and conscience and the warning with regard to false teachers, Paul moves to a series of specific instructions for what may be termed "church behavior." He first gives instructions for public prayer (2:1-7), then calls for a special role for men in that prayer (2:8), gives special admonition to the women (2:9-15), and concludes by giving qualifications for those who will serve in leadership in the church (3:1-13). In 3:14-15 Paul gives his overall purpose for the section which instructs believers as to how they are to conduct themselves within God's household or family.

In this larger section (2:1-3:15), Paul makes no direct reference to the false teachers. Some have seen these two chapters as an early church manual designed to set a local congregation in order. Often those who hold such a view see little connection between chapters 3 and 4 and the rest of the epistle, in particular to Paul's charge to Timothy in chapter 1. Such a view misses the significance of the "then" or "therefore" (ou , oun ) of 2:1, the fact that prayers are to be offered "for everyone" and not just for Jews (2:1; cf. 1:7), the soiled hands and angry hearts of false teachers which one might expect from the rest of the epistle (2:8), the turmoil within the worship assembly which false teachers might encourage on the part of the women of the congregation (2:11-12), and the plausibility of some of those false teachers serving in positions of leadership (3:1-13).

A. PRAYERS BY ALL FOR ALL (2:1-7)

¹ I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone - ² for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. ³ This is good, and pleases God our Savior, ⁴ who wants all men to be saved and to come to a knowledge of the truth. ⁵ For there is one God and one mediator between God and men, the man Christ Jesus, ⁶ who gave himself as a ransom for all men - the testimony given in its proper time. ⁷ And for this purpose I was appointed a herald and an apostle - I am telling the truth, I am not lying - and a teacher of the true faith to the Gentiles.

2:1 I urge, then, first of all,

The phrase "first of all" does not introduce the first item in a list of issues to be discussed. It rather indicates that prayer for all kinds of people is of primary importance to Paul.

that requests, prayers, intercession and thanksgiving

In this verse Paul uses four words for prayer. The first word "requests" (devhsi" , deçsis ) indicates an entreaty for a specific need. The term "prayers" (proseuchv , proseuchç ) is the more general word for prayer. "Intercession" (e[nteuxi" , enteuxis ) is the only term in the list which does not appear elsewhere in Paul. The term may convey the idea of one coming to a king with an appeal for his favor. It is used in Heb 7:25 of Christ's prayers for believers. The fourth word is "thanksgiving" (eujcaristiva , eucharistia ). While the first three words indicate various aspects of requests made to God, this word refers to gratitude toward God. As is the case in other Pauline lists of synonyms, these synonyms are given not because Paul expects his readers to perceive sharp distinctions among the words; rather the list is given to emphasize the importance of the topic.

be made for everyone -

The Ephesian believers are to pray "for everyone" (pavntwn ajnqrwvpwn , pantôn anthrôpôn ), literally "all human beings." While the false teachers may have been concerned for an elite group, Paul bids the Ephesians to reach out to all.

2:2 for kings and all those in authority, that we may live peaceful and quiet lives

"Everyone" includes especially "kings and all those in authority." Prayers for civil authorities have a practical purpose designated by "that" (i{na , hina ). Paul's desire is that Christians may lead lives that are "peaceful" (h[remo" , çremos ) and "quiet" (hJsuvcio" , hçsychios ). The two words do not indicate that Paul expects Christians to live a life that is free from persecution or distress. False teachers are disrupting the churches and casting a bad light upon the church for those outside. A word from the same root, "quiet" (hçsychios ), will appear later in 2:11 when Paul urges women in the assembly to "be silent" (hJsuciva , hçsychia ).

in all godliness and holiness.

Paul calls for these peaceful and quiet lives to be lived out "in all godliness and holiness." The term "godliness" (eujsevbeia , eusebeia ) along with the parallel verbal and adverbial forms represents a central idea in the Pastoral Epistles. The term has been rendered in various ways in the different English translations: "religion," "religious duty," "piety," and "godliness" (cf. Acts 3:12; Acts 10:7; 2 Pet 1:3, 6; 2:9; 3:11; 1 Tim 3:16; 4:7, 8; 5:4; 6:3, 5, 6, 11; 2 Tim 3:5; Titus 1:1). "Godliness" indicates a life that is lived with proper respect to deity. Fee suggests that Paul may use the false teachers' word to counteract their teaching. Holiness (semnovth" , semnotçs ) also has various renderings: "respectful," "reverence," "dignity," "holiness," and "seriousness." While this word does not appear elsewhere in Paul, the cognate adjective (semnov" , semnos ) is used in the New Testament only in Paul to describe things that are "noble," "worthy of respect" (Phil 4:8; 1 Tim 3:8, 11; Titus 2:2, 7).

2:3 This is good, and pleases God our Savior,

Paul gives the reason of the prayers for "all kinds of people." It is because "God wants all men" (a[nqrwpoi , anthrôpoi ) "to be saved and to come to a knowledge of the truth." It is noteworthy that, while God is described as "our Savior," salvation is not just "our" salvation but rather that of "all men."

2:4 who wants all men to be saved

The fact that it is God's wish that all men be saved in no way implies that all will be saved nor does it suggest that God's will has in some way been frustrated. Here Paul's concern is the universal scope of the gospel. While "all men" may mean "all kinds of men," one is not forced to conclude that "God wants" all sorts of people to be saved embracing "Jew and Gentile, but not every person."

Paul argues that God's universal concern is for the salvation of all men (pavnta" ajnqrwvpou" , pantas anthrôpous ). "Men" here indicates persons of all genders. God's desire in no way obligates him to save all men.

and to come to a knowledge of the truth.

Salvation is closely connected to coming "to a knowledge of the truth." The term "truth" (ajlhvqeia , alçtheia ) appears frequently in 1 Timothy (2:7; 3:15; 4:3; 6:5; cf. 2 Tim 2:15; 3:8; Titus 1:1). It refers to the knowledge of and obedience to the gospel message. Spain suggests that the word "knowledge" (ejpivgnwsi" , epignôsis ) is "almost a technical word in the Pastorals for conversion."

2:5 For there is one God

Paul's affirmation of the desire of God for the salvation of all human beings is rooted in three facts concerning the nature of God the Father and Jesus Christ, his Son. First, "there is one God." The significance of this statement can be seen in the emphasis on this doctrine in the Jewish faith (cf. Deut 6:4).

and one mediator between God and men, the man Christ Jesus,

The second fact is that there is "one mediator between God and men, the man Christ Jesus." Jesus' role as mediator between God and humankind is frequently linked to the idea of covenant (cf. Heb 8:6; 9:15; 12:24). Human beings and God are separated by sin and can be reconciled only by the act of the God-Man, Christ Jesus. Only he can serve as the go-between. Paul is again consistent in his use of a[nqrwpo" (anthrôpos , human being) for "man" rather than ajnhvr (ançr , male person) in his description of "Christ Jesus."

2:6 who gave himself as a ransom for all men

Third, this Jesus "gave himself as a ransom for all men." Although the word for "ransom" (ajntivlutron , antilytron ) appears only here in the NT, a related word does appear in Mark 10:45. The concept of ransom is used outside the New Testament for the sum of money paid to set free captives taken in war or to liberate slaves from their masters. Christ's death is for Paul clearly the price paid to set mankind free from captivity to sin. Morris has suggested that the compound form used here ( antilutron ) may better be rendered "substitute-ransom." The ransom was "for (uJpevr , huper ) all men," literally "in behalf of all." Notice that Paul declares that Jesus "gave himself," emphasizing the voluntary nature of his death.

- the testimony given in its proper time.

The dash before "the testimony given in its proper time" indicates the difficulty in translating the phrase and linking it to the immediate context. Literally the Greek can be translated "the witness for times of its/his own." Fee contends that the text implies that "in the 'history of salvation' the time for God's showing mercy to all people has now arrived, as witnessed in the death of Christ, which is 'for all.'"

2:7 And for this purpose I was appointed a herald and an apostle

Paul emphasizes God's desire that all be saved by pointing to his own ministry. "For this purpose" points to "the testimony" of v. 6. Guthrie has suggested the following paraphrase: "To spread this testimony I was appointed a preacher . . . and an apostle." Paul clearly recognizes his ministry as a gift and an appointment from God. The emphatic "I" indicates Paul's wonder that one like himself would be given such a task. He begins by describing his task as that of "a herald." The word "herald" (kh'rux , kçryx ) indicates one who publicly proclaims a message. He then moves to describe his work as that of "an apostle," that is, one sent on a mission.

- I am telling the truth, I am not lying

Easton and Harrison contend that Paul's strong assertion, "I am telling the truth, I am not lying," would be inappropriate if the book were really written to Timothy since he was well aware of Paul and had accepted his authority. The "semi-public" nature of the Pastoral Epistles and the need for Timothy to possess some authority to deal with church problems can, however, easily explain this assertion.

- and a teacher of the true faith to the Gentiles.

The third phrase used by Paul to describe his divinely appointed ministry is "a teacher of the true faith to the Gentiles." As Knight has noted, "The first and third terms that Paul applies to himself . . . seem to emphasize evangelism and exhortation on the one hand and instruction on the other. . . . In addition . . . Paul is Christ's authoritative eyewitness and spokesman. . . ." The phrase "of the true faith" in the NIV is the rendering of a Greek phrase ejn pivstei kaiΙ ajlhqeiva/ (en pistei kai alçtheia ) which more literally may be rendered "in faith and truth."

B. RESPECTIVE ROLES OF MEN AND WOMEN IN THE ASSEMBLY (2:8-15)

⁸ I want men everywhere to lift up holy hands in prayer, without anger or disputing.

⁹ I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, ¹⁰ but with good deeds, appropriate for women who profess to worship.

¹¹ A woman should learn in quietness and full submission. ¹² I do not permit a woman to teach or to have authority over a man; she must be silent. ¹³ For Adam was formed first, then Eve. ¹⁴ And Adam was not the one deceived; it was the woman who was deceived and became a sinner. ¹⁵ But women ^a will be saved ^b through childbearing - if they continue in faith, love and holiness with propriety.

^a 15 Greek she ^b 15 Or restored

2:8 I want men everywhere to lift up holy hands in prayer,

Paul now resumes his discussion of prayer. The work and authority he indicated in the last section give weight to "I want" (bouvlomai , boulomai ) in this verse. "Men" here is the rendering of the Greek word ançr (male person) and not anthrôpos (human being). Attempts to argue that Paul is here giving general admonitions for both genders regarding prayer do not take into consideration Paul's consistent usage of these words both in this context and in the Pastoral Epistles in general (cf. anthrôpos in 1 Tim 2:1, 4, 5; 4:10; 5:24; 6:5, 9, 16; 2 Tim 2:2; 3:2, 8, 13, 17; Titus 2:11; 3:2, 8, 10 and ançr in 1 Tim 2:8, 12; 3:12; 5:9; Titus 1:6; 2:5) or his "also . . . women" (gunai'ka" , gynaikas ) in the following verse. Paul is clearly distinguishing between men and women . Paul's instructions in v. 8 are addressed specifically to men. While ançr can mean "husband," that is unlikely in this verse.

"Everywhere" is literally "in every place" (ejn pantiΙ tovpw/ , en panti topô ). Guthrie describes the phrase as "characteristically Pauline (cf. 1 Cor 1:2; 2 Cor 2:14; 1 Thess 1:8)." Here, and at least in 1 Cor 1:2, it seems best to take the phrase as an indication of the place of public assembly for Christians (cf. Rom 16:3-5; Col 4:15). "Paul is probably referring to the various 'places' (house-churches) in which the Christians at Ephesus met." This coincides with Paul's use of "lifting up holy hands" as the prayer posture for the men under consideration. While other prayer postures are seen in the biblical text, praying with uplifted hands was a normal posture for public prayer among Jews and Christians. Fee paraphrases "everywhere" in this section as follows: "'Therefore,' Paul says, 'while we're on the subject, as the people gather to pray be sure it is for prayer and not in anger or disputing.'" He goes on to say that "everywhere" means "in every place where believers gather in and around Ephesus (the house-churches)." The most straightforward interpretation of this text would suggest that Paul is providing for male leadership in prayers in the public assembly.

without anger or disputing.

Paul's primary concern in the text is not the posture one assumes in prayer but the inner attitude and lifestyle of the one praying. "Holy hands" is a call for deeds that demonstrate the pure life. The closing words of this admonition, "without anger or disputing," refer to the kind of soiling hands may have. Both terms seem to point to particular sins of the false teachers. "Disputing" (dialogismov" , dialogismos ) means in general "thought," "opinion," or "reasoning." The term here refers to disputing with others.

2:9 I also want women to dress modestly,

Paul's instructions to women clearly parallel those to men in v. 8. Despite recent attempts to suggest that "women" ( gunaikas ) should be translated "wives," there is nothing within the text that would suggest the need for such a change from the traditional "women." As Fee has noted, "Paul turns next to women (without the definite article, implying a broader context than merely wives)." Similarly Knight says, "Just as Paul was asking not only husbands but men in general to pray, so also he is enjoining women in general, not just wives, to dress modestly and discreetly, and to behave in accord with their womanliness in relation to men."

Geer has suggested that also (wJsauvtw" , hôsautôs ) " may relate back to the concept of praying in v. 8. Just as he wants men to pray without arguments, Paul wants women to pray 'in modest clothing' . . ." Rather than seeing "also" as a call for a repetition of Paul's exhortation for men to pray now being offered to women, the simpler solution is to see "also" as indicating that Paul has a wish for the women as well as the men in terms of their behavior and demeanor in the worship assembly and times of public prayer. Since "to pray" and "to dress" are linked syntactically by "also" and "I wish," it is reasonable to see the same general context for both admonitions - the worship assembly.

Paul's call for women to dress "modestly" is not an exhortation for clothing which is not sexually revealing. Nor is it simply an exhortation to avoid ostentation. It is rather a call not to be "dressing up." Fee has noted that, in both Hellenistic and Jewish circles, such extravagant dress on the part of women was often equated with "wantonness and wifely insubordination. . . . tantamount to marital unfaithfulness." In addition such extravagant dress indicates a failure to recognize that the inner person is of more importance than wealth and what it has to offer. Paul is not here condemning dressing in good taste.

with decency and propriety, not with braided hair or gold or pearls or expensive clothes,

Literally Paul's admonition may be rendered "adorn themselves in adorning attire." He clarifies his instructions by adding "with decency and propriety." The first word indicates behaving in a way that would not bring shame, and the second indicates the use of good judgment in dress. "Braided hair, gold, pearls, and expensive clothes" indicate the specific kind of dress that Paul is forbidding. Just as men need to be warned against anger and dispute when they stand to lead in public prayer, women need to be warned that their interest in clothing and apparel should not produce immodesty.

2:10 but with good deeds, appropriate for women who profess to worship.

Women who are believers are to adorn themselves with better things, namely "with good deeds, appropriate for women who profess to worship." Paul argues that the greatest asset a woman can possess is a devout and godly life. Such a life adorns and enhances. "Good deeds" is a phrase common in the Pastoral Epistles (1 Tim 3:1; 5:10, 26; 6:18; Titus 1:16; 2:7, 14; 3:1, 8, 14; 2 Tim 2:21; 3:17). The phrase "who profess to worship" (ejpaggelomevnai" qeosevbeian , epangellomenais theosebeian ) has frequently been rendered "professing godliness." Although "worship," literally "godliness" ( theosebeia ) occurs only here in the NT, its cognate ( eusebeia ), also rendered "godliness," appears frequently in the Pastoral Epistles.

2:11 A woman should learn in quietness

After his discussion of how women should adorn themselves when gathering, Paul moves to the part women are to play in those church meetings. The next few verses have been the subject of much discussion. Just what was Paul permitting and what was he forbidding in the Ephesian church? What of his teaching is applicable and binding upon the modern church?

The demeanor and behavior of women in the synagogue was never questioned. Women learned in silence. However, as the Christian faith spread so did what Kelly has called "a new spirit of emancipation . . . in the young Christian congregations."

While Paul does call for women to learn, a practice not encouraged in most of the world at his time, his primary emphasis falls on "in quietness and full submission." "In quietness" (ejn hJsuciva/ , en hçsychia ) in v. 12 represents the rendering of a cognate to the adjective used in v. 2, "quiet lives" (hJsuvcion bivon , hçsychion bion ). The emphasis is not upon absolute silence as some would suggest but rather a quiet spirit, i.e., "in quietness." Paul is arguing against women "being 'up front,' talking foolishness," causing turmoil.

and full submission.

"In quietness" is further qualified by the phrase "in full submission" (ejn pavsh/ uJpotagh/' , en pasç hypotagç ). Paul does not clarify to whom woman is to show her submission. One might assume that the Adam and Eve illustration which follows would indicate that Paul was addressing wives' submission to their husbands. Fee has noted that ". . . the implication of full ('in every conceivable way') probably has a larger front in view, which includes the conduct of the younger widows and their 'going about from house to house . . . saying things they ought not to' (5:13)." Similarly Moo contends that ". . . the underlying issue in verse 11 is not just submission to the teaching of the church but the submission of women to their husbands and, perhaps, to the male leadership of the church. . . . The facts that verses 12-14 (and perhaps also 9-10) focus on the relationship of men to women incline us to think that the submission in view here is also this submission of women to male leadership." Moo goes on to argue that the context points not just to husbands but to male leadership of the church in general. The call for "full submission" probably should simply be seen as a call for women to live within their God-ordained role. The key to understanding "submission" is not inferior value or worth but the recognition of one's role in a relationship.

2:12 I do not permit a woman to teach

The phrase "full submission" serves as the link between Paul's call for women to "learn in quietness" and his call for them not "to teach or to have authority over a man." Paul's use of "permit" rather than an imperative ("Women, do not teach") has been used by some to argue that Paul is giving a limited and temporary instruction. As Moo has noted, "No doubt Paul viewed his own teaching as authoritative for the churches to whom he wrote. Paul's 'advice' to Timothy is the word of an apostle, accredited by God, and included in the inspired Scriptures."

Paul's instruction that women were not "to teach" should be seen in the general context of the worship assembly. Teaching in the Pastoral Epistles is generally to be seen in the "restricted sense of authoritative doctrinal instruction."

or to have authority over a man;

The "or" (oujdev , oude ) which links "to teach" and "to have authority over a man" can serve as a simple "and also," it can link opposites (e.g., Gentile or Jew, slave or free; Gal 3:28) or natural pairs or lengthy lists, or it can link two closely related terms where the second may define or clarify the first. The closest grammatical parallel is Acts 16:21 where infinitive phrases are linked by oude : "by advocating customs unlawful for us Romans to accept or practice." "Accept" and "practice" are closely related, and, in fact, the text may well be amplified, "they are advocating customs which are unlawful for us as Romans to accept and, therefore, practice." Similarly, the fact that Paul sandwiches the admonition not to teach between his call for full submission and the call not to have authority (not "to domineer") indicate that teaching and domineering are related. Such a link would permit the following paraphrase: "I do not permit a woman to teach so as to exercise authority." In the ancient world authority was inherent in the role of the teacher. Likewise, teaching today is considered the role of an authority.

The teaching that is prohibited for women is not universal. Timothy was taught by his mother and grandmother. Priscilla assisted and perhaps even took the lead in teaching Apollos. Older women are instructed to teach younger women (Titus 2:4-5). The following admonition to silence could not be seen as applicable to the Christian home or the market place; it must, therefore, as the earlier context would indicate, relate to the worship assembly and the Christian community. Spencer has argued that the real problem is untrained women and that the very fact that women were to learn implies that they should eventually teach. She has unfortunately failed to realize that the prohibition against teaching is not universal, and that one can learn without later functioning as public teacher.

Recently Kroeger and Kroeger have done significant research into the nature and background of ancient Ephesus and have suggested an alternative interpretation to 1 Tim 2:11-15. While they have provided significant background data, their suggestion that the phrase "to have authority" (aujqentei'n , authentein ) should be rendered "to represent herself as originator of man" is, to say the least, far-fetched and has gained little support. Significant research on the meaning of the word has been done by Knight. He has concluded that "Paul refers, then, with authentein to the exercise of a leadership role or function in the church (the contextual setting), and thus by specific application the office of episkopos [overseer]/ presbuteros [elder], since the names of these offices . . . and the activities associated with them . . . indicate the exercise of authority."

she must be silent.

Paul's injunction that "she must be silent" (ei ai ejn hJsuciva/ , einai en hçsychia ) must be seen in the light of his use of the cognate adjective earlier in v. 2 and the use of the same phrase (en hçsuchia ) connected to the imperative "learn" in v. 11 where it is rendered "in quietness." On all three ocassions the emphasis is not upon absolute silence, as some would suggest, but rather on the quiet spirit, i.e., "in quietness." The call for silence again points to Paul's restriction that a woman is not to teach in the assembly.

2:13 For Adam was formed first, then Eve.

Paul uses the Adam and Eve story of Gen 2 and 3 to support his earlier admonitions. He bases his argument on the created order, something of the very nature of man and woman. Paul's argument here is very similar to the argument of Jesus regarding the permanence of marriage (Matt 19:4-6). As Knight has noted, Paul's concern in "for . . . then" goes beyond "mere chronology" but "what is entailed in this chronology." Paul's concern is the headship of man and the recognition of divinely ordained roles. Paul's concern is not dominance but role. In this regard Eve serves as representative woman.

2:14 And Adam was not the one deceived; it was the woman who was deceived and became a sinner.

Paul's statement that "it was the woman who was deceived" is based on the deception of Eve by the serpent in Gen 3:13. He is not removing Adam from responsibility for the fall (Rom 5:12, 19; 1 Cor 15:22). In fact, Adam's sin would make him even more culpable. Paul undoubtedly has in mind the false teachers who serve as emissaries of Satan, are plaguing the Ephesian church, and are leading astray many women (4:1; 5:15). The phrase "became a sinner" is literally "has become in transgression," emphasizing a current status.

2:15 But women will be saved through childbearing - if they continue in faith, love and holiness with propriety.

This verse has perhaps caused as much ink to be spilled as any passage in the New Testament. After noting that "the woman was deceived" and fell into transgression, Paul provides the location of the remedy of the problem caused by the fall. He concludes that " she will be saved through childbearing - if they continue in faith, love and holiness with propriety." Paul makes a subtle shift from Eve to the women at Ephesus and women in general. Paul begins verse 15 with the singular verb " she will be saved." The NIV has accommodated their translation to Paul's change to a plural verb in the middle of the verse "if they continue" by beginning "women will be saved." This accommodation does carry the intent of Paul. As Fee has noted, "Obviously Paul is not talking about Eve's salvation but 'the woman' in Ephesus; hence the change back to the plural in the middle of verse 15."

Paul's statement that she "will be saved through childbearing" has produced several alternative interpretations. One suggestion is that woman will be kept safe through childbirth. It is suggested that the false teachers advocated abstinence and that Paul is simply saying God will preserve Christian women if they fulfill their God-ordained role. Many Christian women have, however, died in childbirth. Such an understanding is also unlikely in view of Paul's use of "saved" (swvzw , sôzô ) in the Pastoral Epistles (cf. 1:15-16; 2:4) and his use of another word to convey the idea of being "kept safe" (cf. 2 Tim 3:11; 4:8).

Another suggestion is that "childbearing" should be seen as equivalent to "child nurture." This suggestion would provide "children" as the subject of the next verb in the phrase "if they continue in faith, love and holiness with propriety." The difficulty with this interpretation is that woman's salvation is dependent upon works and then, even beyond that, the works of others, i.e., her children.

A third suggestion is woman will be saved even though she must bear children. This suggestion plays off of the curse upon Eve (Gen 3:16).

A fourth suggestion is that, although Eve did trangress, Christian women will be saved through the special childbirth, namely the birth of the Messiah through Mary, a woman. Although this view, originally popular among the Western Church Fathers, has recently gained some support, the critique of Guthrie is still valid: "For if that were the author's intention he could hardly have chosen a more obscure or ambiguous way of saying it. That Paul would have left the words 'child-bearing' without further definition is highly improbable." The use of the parallel verb form, "to have children" (teknogonevw , teknogoneô ), in 5:14 would also mitigate against such an interpretation.

The final interpretation may be termed "the majority view." This view would hold that Christian women are not saved through teaching and asserting authority, but by attention to their traditional role. "Childbearing" serves as a figure of speech to illustrate Paul's argument that women need not behave as men but rather fulfill their divinely appointed role to find salvation. The figure may be termed either a metonymy or a synecdoche. Paul is not suggesting that women must have children to be saved. Childbearing represents Paul's teaching "that women prove the reality of their salvation when they become model wives and mothers whose good deeds include marriage and raising children (1 Tim 5:11, 14)." 1 Tim 5:11 and 14 indicate that Paul clearly saw childbearing as a part of the role of women in his day. The text does not preclude that a woman can, within God's grace, remain single or that a married woman may work outside the home or that a married woman and her husband can decide not to have children. It is simply a call to realize that a woman's salvation is fulfilled within the role which she has been granted by God.

Paul could not leave the discussion without clarifying the fact that a saved person will demonstrate this relationship with God in terms of her lifestyle: "if they continue in faith, love and holiness with propriety." The change to a plural verb makes clear Paul's intent; he is discussing Christian women in general. The word "propriety" refers to her exercise of self-control.

-College Press New Testament Commentary: with the NIV

Introduction / Outline

Robertson: 1 Timothy (Book Introduction)

First Timothy

Probably a.d. 65 From Macedonia

By Way of Introduction

Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Ti_1:3) after his arrival from Rome, which was certainly before the burning of Rome in a.d. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Ti_1:3), possibly to Philippi as he had hoped (Phi_2:24). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy’s own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved.

JFB: 1 Timothy (Book Introduction)

GENUINENESS.--The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. MURATORI'S Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. IRENÆUS [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4, 1Ti 1:9; 1Ti 6:20; 2Ti 4:9-11; Tit 3:10. CLEMENT OF ALEXANDRIA [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1, 1Ti 6:20; Second Timothy, as to deaconesses; Tit 1:12. TERTULLIAN [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20; 2Ti 1:14; 1Ti 1:18; 1Ti 6:13, &c.; 2Ti 2:2; Tit 3:10-11. EUSEBIUS includes the three in the "universally acknowledged" Scriptures. Also THEOPHILUS OF ANTIOCH [To Autolychus, 3.14], quotes 1Ti 2:1-2; Tit 3:1, and CAIUS (in EUSEBIUS [Ecclesiastical History, 6.20]) recognizes their authenticity. CLEMENT OF ROME, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8. IGNATIUS, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4. POLYCARP, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4; and in the ninth chapter to 2Ti 4:10. Hegisippus, in the end of the second century, in EUSEBIUS [Ecclesiastical History, 3.32], alludes to 1Ti 6:3, 1Ti 6:20. ATHENAGORAS, in the end of the second century, alludes to 1Ti 6:16. JUSTIN MARTYR, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4. The Gnostic MARCION alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1Ti 1:7; 1Ti 4:3; Tit 1:10, Tit 1:14; Tit 3:9). Traces of beginning Gnosticism are also unequivocal (1Ti 1:4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3, &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17-18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians (Phi 3:2, Phi 3:18-19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18, with 1Co 15:12, 1Co 15:32-33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1Ti 1:7-8), and further, have put away good conscience as well as the faith (1Ti 1:19; 1Ti 4:2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1Ti 6:5 Tit 1:11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2Ti 2:17-18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2Ti 3:6, 2Ti 3:8), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate (Tit 1:15-16). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders (Act 20:21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Act 6:3; Act 11:30; Act 14:23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6; Tit 2:14, "gave Himself for us," with Gal 1:4; 1Ti 1:17; 2Ti 4:18, "for ever and ever," with Gal 1:5 : "before God," 1Ti 5:21; 1Ti 6:13; 2Ti 2:14; 2Ti 4:1, with Gal 1:20 : "a pillar," 1Ti 3:15, with Gal 2:9 : "mediator," 1Ti 2:5, with Gal 3:20 : "in due season," 1Ti 2:6; 1Ti 6:15; Tit 1:3 with Gal 6:9.

TIME AND PLACE OF WRITING.--The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (1Ti 1:3). Now, as Timothy was in Macedon with Paul (2Co 1:1) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Act 19:22; Act 20:1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, MOSHEIM supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Act 20:31) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Act 19:8, Act 19:10, favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" (1Ti 4:12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Act 20:25, Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Act 19:10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Acts 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Act 18:19-21). Apollos, Aquila and Priscilla, carried on the work (Act 18:24-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of PHILO of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Act 18:24-26). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery (Act 19:18-19), and its lewd worship of Diana (answering to the Phœnician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error (Rev 2:2, Rev 2:6), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which ALFORD relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1Ti 1:3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 1:9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Act 20:25, we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of ALFORD'S lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1Ti 1:3; 2Ti 1:18; 2Ti 4:20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14, on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Act 19:22; Act 20:1; 2Co 1:1). In 1Ti 3:14, Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, (1Co 16:6). The expression "Till I come" (1Ti 4:13), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against MOSHEIM'S theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Col. 2:1-23).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Act 20:5-7, it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Col 4:14) and Philemon (Phm 1:24), Demas was with him; but when he was writing 2Ti 4:10, Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8, he anticipates immediate death, having been at least once already tried (2Ti 4:16). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Phi 2:24; 2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16). Again (2Ti 4:20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Act 20:15. For Trophimus was with Paul at Jerusalem shortly afterwards (Act 21:29). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Act 20:4-17). Also, the statement (2Ti 4:20), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Heb 13:23-24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

EUSEBIUS [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So JEROME [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." ALFORD reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so CLEMENT OF ROME states that Paul preached as far as "to the extremity of the west") by a journey to Spain (Rom 15:24, Rom 15:28), according to his own original intention. MURATORI'S Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So EUSEBIUS, CHRYSOSTOM, and JEROME. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Act 20:25), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 1:9).

From Ephesus he went into Macedonia (1Ti 1:3). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3, "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy (1Ti 3:14-15). BIRKS shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14, and 1Co 14:34, as to women being silent in Church; and 1Ti 5:17-18, and 1Co 9:8-10, as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19-20, and 2Co 13:1-4, as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Act 18:18-19, Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find (Tit 3:13) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Act 18:24, Act 18:27; Act 19:1); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25-26; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [HUG]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Act 18:19-21, Act 18:24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Act 19:1); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Tit 3:12). Thus, First Timothy will, in this theory, be placed two and a half years later (Act 20:1; compare 1Ti 1:3).

ALFORD'S argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, HUG'S unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded (Tit 1:5), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as ALFORD alleges against the earlier date of First Timothy, can be drawn from them (Tit 1:10-11, Tit 1:15-16; Tit 3:9, Tit 3:11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. ALFORD traces Paul's last journey before his second imprisonment thus: To Crete (Tit 1:5), Miletus (2Ti 4:20), Colosse (fulfilling his intention, Phm 1:22), Ephesus (1Ti 1:3; 2Ti 1:18), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2Ti 4:20), Nicopolis (Tit 3:12) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [ALFORD] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor (2Ti 2:9); his Asiatic friends deserted him, except Onesiphorus (2Ti 1:16). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him (2Ti 4:10-12). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus (2Ti 2:17; compare 1Ti 1:20; 2Ti 4:13), begging him to come to him before winter (2Ti 4:21), and anticipating his own execution soon (2Ti 4:6). Tychicus was perhaps the bearer of the Second Epistle (2Ti 4:12). His defense was not made before the emperor, for the latter was then in Greece (2Ti 4:16-17). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Act 16:1, as dwelling in Lystra (not Derbe, compare Act 20:4). His mother was a Jewess named Eunice (2Ti 1:5); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Act 16:1, he must have been converted before, and this by Paul (1Ti 1:2), probably at his former visit to Lystra (Act 14:6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2Ti 3:14-15). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1Th 3:2), he brought his report of it to the apostle at Corinth (1Th 3:6). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus (Act 19:22). Thence he was sent before Paul into Macedonia and to Corinth (1Co 4:17; 1Co 16:10). He was with Paul when he wrote the Second Epistle to Corinthians (2Co 1:1); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans (Rom 16:21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Act 20:3-5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Col 1:1), Philemon (Phm 1:1), and Philippians (Phi 1:1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Heb 13:23). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1Ti 1:3). The last notice of him is in the request which Paul makes to him (2Ti 4:21) to "come before winter," that is about A.D. 67 [ALFORD]. EUSEBIUS [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift (1Ti 1:18; 1Ti 4:14 2Ti 1:6). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (1Co 16:10; 1Ti 4:12; 2Ti 1:7).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel (1Ti. 1:3-20; compare Rev 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti. 2:1-6:2); (3) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works (1Ti. 6:3-19).

JFB: 1 Timothy (Outline)

• ADDRESS: PAUL'S DESIGN IN HAVING LEFT TIMOTHY AT EPHESUS, NAMELY, TO CHECK FALSE TEACHERS; TRUE USE OF THE LAW; HARMONIZING WITH THE GOSPEL; GOD'S GRACE IN CALLING PAUL, ONCE A BLASPHEMER, TO EXPERIENCE AND TO PREACH IT; CHARGES TO TIMOTHY. (1Ti. 1:1-20)
• PUBLIC WORSHIP. DIRECTION AS TO INTERCESSIONS FOR ALL MEN, SINCE CHRIST IS A RANSOM FOR ALL. THE DUTIES OF MEN AND WOMEN RESPECTIVELY IN RESPECT TO PUBLIC PRAYER. WOMAN'S SUBJECTION; HER SPHERE OF DUTY. (1Ti 2:1-15)
• RULES AS TO BISHOPS (OVERSEERS) AND DEACONS. THE CHURCH, AND THE GOSPEL MYSTERY NOW REVEALED TO IT, ARE THE END OF ALL SUCH RULES. (1Ti. 3:1-16) Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable and "good work."
• PREDICTION OF A COMING DEPARTURE FROM THE FAITH: TIMOTHY'S DUTY AS TO IT: GENERAL DIRECTIONS TO HIM. (1Ti. 4:1-16)
• GENERAL DIRECTIONS AS TO HOW TIMOTHY SHOULD DEAL WITH DIFFERENT CLASSES IN THE CHURCH. (1Ti. 5:1-25)
• EXHORTATIONS AS TO DISTINCTIONS OF CIVIL RANK; THE DUTY OF SLAVES, IN OPPOSITION TO THE FALSE TEACHINGS OF GAIN-SEEKERS; TIMOTHY'S PURSUIT IS TO BE GODLINESS, WHICH IS AN EVERLASTING POSSESSION: SOLEMN ADJURATION TO DO SO AGAINST CHRIST'S COMING; CHARGE TO BE GIVEN TO THE RICH. CONCLUDING EXHORTATION. (1Ti. 6:1-21)

TSK: 1 Timothy (Book Introduction)

This Epistle bears the impress of its genuineness and authenticity, which are corroborated by the most decisive external evidence; and its Divine inspiration is attested by the exact accomplishment of the prediction which it contains respecting the apostasy in the latter days. This prophecy is similar in the general subject to that in the second Epistle to the Thessalonians, though it differs in the particular circumstances; and exactly corresponds with that of the prophet Daniel on the same subject (Dan 11:38). This important prediction might be more correctly rendered, " Now the Spirit speaketh expressly, that in the latter times some shall apostatize from the faith, giving heed to erroneous spirits, and doctrines concerning demons, through the hypocrisy of liars, having their consciences seared with a hot iron, forbidding to marry, and commanding to abstain from meats," etc. How applicable these particulars are to the corruptions of the Church of Rome need scarcely be insisted on. The worship of saints in that church is essentially the same with the worship of demons among the heathen; which has been established in the world by books forged in the name of the Apostles and saints, by lying legends of their lives, by false miracles ascribed to their relics, and by fabulous dreams and relations; while celibacy was enjoined and practised under pretence of chastity, and abstinence under pretence of devotion. None but the SPIRIT OF GOD could foresee and foretell these remarkable events.

TSK: 1 Timothy 2 (Chapter Introduction)

Overview

1Ti 2:1, That it is meet to pray and give thanks for all men, and the reason why; 1Ti 2:9, How women should be attired; 1Ti 2:12, They are not permitted to teach; 1Ti 2:15, They shall be saved, notwithstanding the testimonies of God’s wrath, in childbirth, if they continue in faith.

Poole: 1 Timothy 2 (Chapter Introduction)

TIMOTHY CHAPTER 2

MHCC: 1 Timothy (Book Introduction)

The design of the epistle appears to be, that Timothy having been left at Ephesus, St. Paul wrote to instruct him in the choice of proper officers in the church, as well as in the exercise of a regular ministry. Also, to caution against the influence of false teachers, who by subtle distinctions and endless disputes, corrupted the purity and simplicity of the gospel. He presses upon him constant regard to the greatest diligence, faithfulness, and zeal. These subjects occupy the first four chapters; the fifth chapter instructs respecting particular classes; in the latter part, controversies and disputes are condemned, the love of money blamed, and the rich exhorted to good works.

MHCC: 1 Timothy 2 (Chapter Introduction)

(1Ti 2:1-7) Prayer to be made for all persons, since the grace of the gospel makes no difference of ranks or stations.

(1Ti 2:8-15) How men and women ought to behave, both in their religious and common life.

Matthew Henry: 1 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to Timothy

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon - all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph 4:11, Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Act 16:3.

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Act 20:28, where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

Matthew Henry: 1 Timothy 2 (Chapter Introduction)

In this chapter Paul treats, I. Of prayer, with many reasons for it (1Ti 2:1-8). II. Of women's apparel (1Ti 2:9, 1Ti 2:10). III. Of their subjection, with the reasons of it (1Ti 2:11-14). IV. A promise given for their encouragement in child-bearing (1Ti 2:15).

Barclay: 1 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Timothy 2 (Chapter Introduction)

The Universality Of The Gospel (1Ti_2:1-7)

The Way Of Prayer (1Ti_2:1-7 Continued)

Prayer For Those In Authority (1Ti_2:1-7 Continued)

The Gifts Of God (1Ti_2:1-7 Continued)

One God And One Saviour (1Ti_2:1-7 Continued)

Barriers To Prayer (1Ti_2:8-15)

Women In The Church (1Ti_2:8-15 Continued)

Constable: 1 Timothy (Book Introduction)

Introduction

Historical background

Timothy apparently became a Christian as a result of Paul's missionary work in Lystra (Acts 14:6-23). He joined Paul on the second missionary journey when the apostle's evangelistic team passed through that area where Timothy lived (Acts 16:1-3). On the second journey Timothy helped Paul in Troas, Philippi, Berea, Thessalonica, Athens, and Corinth. During the third journey he was with Paul in Ephesus. From there Paul sent him to Macedonia (Acts 19:22). Later he was with Paul in Macedonia (2 Cor. 1:1, 19) and apparently traveled with the apostle to Corinth (Rom. 16:21). On the return trip to Ephesus, Timothy accompanied Paul through Macedonia as far as Troas (Acts 20:3-6). Still later Timothy was with Paul in Rome (Col. 1:1; Phile. 1; Phil. 1:1), and from there he probably made a trip to Philippi (Phil. 2:19-23).

At the end of the Book of Acts, Paul was under house arrest in Rome (Acts 28:30-31). Our knowledge of his activities after that time comes mainly from scanty references in his epistles and conjectures since we have no canonical history of his work.

Following his trial before Caesar and his acquittal, Paul evidently left Rome. He made his way eastward and eventually arrived in Ephesus. While in Ephesus Paul doubtless visited other churches in the area and later set out for Macedonia and probably for other provinces intending to continue his pioneer missionary work (cf. Rom. 15:24, 28). When Paul departed from Ephesus he left Timothy in charge as his special representative to continue the work there (1 Tim. 1:3). Sometime after that Timothy evidently wrote to Paul probably asking if he could leave Ephesus perhaps to rejoin Paul. Paul responded with this letter in which he instructed Timothy to remain in Ephesus and to continue his needed ministry until Paul would rejoin him there (3:14; 4:13).

Timothy's function in Ephesus was to represent Paul to the church.¹ He evidently was not an elder in that church. Paul spoke of the Ephesian elders in this epistle as individuals different from Timothy.

When Paul had met with the Ephesian elders toward the end of his third missionary journey, he had warned them about false teachers who would arise in their midst (Acts 20:29-30). This situation had happened (cf. 1:6; 6:21; 2 Tim. 2:18). Evidently Hymenaeus and Alexander were two of those "wolves" (1:20). Paul alluded to others in this epistle as well (1:3-11; 4:1-5; 6:3-10). We shall consider their errors in the exposition to follow.

If Caesar released Paul from prison in Rome in the early 60s A.D., he may have written this epistle in the middle 60s, perhaps 63-66 A.D. Paul's reference to his going from Ephesus to Macedonia (1:3) suggests that he may have been in Macedonia when he wrote 1 Timothy. Nevertheless, since we have no other references to guide us, he could have been in any one of a number of other provinces as well.

The authorship of the Pastorals is a major critical problem in New Testament studies, but I believe the arguments for Pauline authorship are most convincing.²

"The majority of modern scholars maintain that the Pastoral Epistles are pseudepigraphical--that is, written pseudonymously (in Paul's name) sometime after Paul's death (so Dibelius and Conzelmann, Brox, Barrett, Hanson, Houlden, Karris, Hultgren). Most today locate these three letters around the turn of the century, suggesting that the author aimed to revive Pauline teaching for his day or to compose a definitive and authoritative Pauline manual for denouncing heresy in the postapostolic church."³

Purpose

First and 2 Timothy and Titus are called "Pastoral Epistles" because Paul wrote them to pastors (shepherds) of churches outlining their pastoral duties.⁴ Their main pastoral duties were to defend sound doctrine and to maintain sound discipline.⁵

"The pastoral Epistles are primarily practical rather than theological. The emphasis lies rather on the defense of doctrine than on its explication or elaboration. The distinctively doctrinal passages comprise only a small part of the whole; Timothy and Titus had already been instructed."⁶

Message⁷

All three of the Pastoral Epistles (1 and 2 Timothy and Titus) deal with the same subject: the order of the local church. Paul had already expounded the doctrines of the church universal and the ministry of the saints in Christ's body in his other epistles. In these he also gave some direction concerning life in the local churches. Now in the Pastorals he expounded on the effective operation of the local church as a microcosm of the universal church. Remember that the church is people.

First Timothy deals with two aspects of the subject of order in the local church: the life of the church, and the leadership of the church. Titus elaborates on the leadership of the church. Second Timothy elaborates on the life of the church. First Timothy is more general and fundamental. Titus expounds how to set the church in order, and 2 Timothy expounds the leader's personal responsibility.

In 1 Timothy, Paul taught that the function of the local church is to proclaim God's truth in the world. He also taught that the function of the church leaders (Timothy and the elders) is to expound God's truth in the church. The purpose for which the church exists is the proclamation of God's truth in the world. The purpose for which the leaders of the church exist is the exposition of God's truth in the church. This is the message statement.

These are the same points Paul made in Ephesians 4:11-12 concerning the universal church. The saints are to do the work of the ministry, and the gifted men (apostles, prophets, etc.) are to equip the saints for their work. In 1 Timothy he applied the same truth to the local church.

On the one hand then the purpose of the church is to declare God's truth to the world (3:14-16). The key terms in this central passage are "church" and "mystery of godliness."

The local church is an instrument God designed to support and display His truth. Every individual believer is a light in a dark world. God has called us to let our light shine among men (Matt. 5:14-16).

The local church exists to support and display the light of the testimony of believers, not only individually but also corporately.

The "mystery of godliness" is essentially Christ. It is more broadly the truth that the church proclaims that centers on Christ. It is a mystery in that we know it only by special revelation. "Godliness" means piety. This word describes faith in Christ worked out in everyday living. Where does one find godliness? We see it in concrete manifestation in Jesus Christ (3:16). Paul summarized the three stages of His ministry in the three couplets of an ancient hymn. These are His past humiliation, His present proclamation, and His future glorification.

The purpose of the local church then is to proclaim godliness. We do this by presenting Christ and by demonstrating before the world godlike behavior ourselves by the power of the Holy Spirit. Audio witness builds on visual witness.

The purpose of the leaders of the local church, in the second place, is to expound the truth in the church. Church leaders do this by teaching, by exhortation, and by example. The exposition of the truth is not only spoken or written communication (teaching) followed by intellectual comprehension. It also requires encouragement and sensitivity to the condition of the learners (exhortation). The church leader prepares others to reveal God's truth most importantly by exemplifying the truth and illustrating it in his or her life. Truth must be incarnate in the teacher before the learner can thoroughly grasp it. God did this for us in the incarnation of His Son. Jesus said, "You are the light of the world," not, "You announce the light of the world."

Paul drew several implications from these truths.

Notice first some implications concerning the purpose of the local church.

In view of its purpose the local church must be careful to present an unchanged gospel. There must be no majoring in the minors, no claim to "higher knowledge," and no distortion of the truth. In this epistle Paul warned Timothy about all these threats to the purity of God's truth. Preachers and teachers take note. We should be creative in delivering the message, but we must not be creative in the content of the message.

Second, the local church's worship must be unceasing. This was Paul's point when he gave instructions concerning the priority of prayer in church life (2:1-7).

Third, the local church must persevere in its ministry without failing. If it is to do this it needs leaders who incarnate the truth and consistently minister to and motivate the saints. Thus the need for qualified leaders is obvious (3:1-13). Personal example is every bit as important as persuasive explanation.

Note also some implications of the truth that the purpose of the church leader is to expound God's truth to the saints. These are the same as those already pointed out for the church, but they are true of the leader on a personal level.

First, the leader must be absolutely loyal to the truth. "Preach the Word!" (2 Tim. 4:2).

Second, his behavior toward others must be consistent. He must have a deep commitment to fulfilling his purpose of being a good example as well as to his purpose of communicating verbally.

Third, in his personal life he must persevere. He must continue to let God's truth sit in judgment on his life. He must continue to be responsive to the truth. He must also continue to behave in harmony with the truth. Watch out for spiritual calluses.

By way of application let me point out three things the church needs to watch out for and then three things the church leader should beware of. They are very similar.

The local church, Paul warns in this epistle, should beware of false doctrine. By this I mean any doctrine that deviates from the essential teaching of the faith. This will weaken her testimony to the world. Guard the doctrine of your church.

Second, the church should beware of a failure in prayer. This will hinder both her witness to the world and her own growth in godliness (cf. James 4:2; John 15:5).

Third, the church should beware of feeble government. By feeble government I mean government by elders and deacons who lack godly character. Too often church leaders gain appointment for other reasons. Church oversight must fulfill the purposes of God's truth by men who incarnate God's truth. Don't recognize elders too soon, or at all, if they are unqualified.

The dangers to the church leader correspond to these. There must be no failure in his doctrine, nor in his duty, nor in his diligence. If we know and respond to God's truth we will be free from those influences that would hinder us from fulfilling our ministry.

Teaching is life-changing not only to the extent people understand it and appreciate its importance but also to the extent that the life of the teacher illustrates it. We can be completely orthodox and effective in our methods of presentation. However if our life does not harmonize with what we say, those who listen will reject what we say. Not only does our preaching then become ineffective, it also becomes blasphemous. The life of the preacher can promote the growth of his church as much as his pastoral skill. People will put up with many deficiencies, and we all have many, if they can have a good example of a sincere Christian. You can be effective because you have God's Word, God's Spirit, and God's grace.

Constable: 1 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Timothy's mission in Ephesus 1:3-20

A. The task Timothy faced 1:3-11

B. Exhortations to be faithful 1:12-20

1. A positive encouragement 1:12-17

2. A negative warning 1:18-20

III. Instructions concerning the life of the local church 2:1-4:5

A. The priority of prayer in church life 2:1-7

B. The primary responsibilities of the men and the women in church meetings 2:8-15

C. The qualifications for church leaders 3:1-13

1. Qualifications for elders 3:1-7

2. Qualifications for deacons 3:8-13

D. The nature of the local church 3:14-16

E. The problem of apostasy in the church 4:1-5

IV. Instructions concerning leadership of the local church 4:6-5:25

A. The leader's personal life and public ministry 4:6-16

B. Basic principles of effective interpersonal relationships 5:1-2

C. How to deal with widows and elders 5:3-25

1. Provisions for widows 5:3-16

2. The discipline and selection of elders 5:17-25

V. Instructions for groups within the church 6:1-19

A. Slaves 6:1-2

B. False teachers 6:3-10

C. Those committed to Christ 6:11-16

D. The wealthy 6:17-19

VI. Concluding charge and benediction 6:20-21

Constable: 1 Timothy

1 Timothy

Bibliography

Andrews, J. N. "May Women Speak in Meeting?" Review and Herald. January 2, 1879. Reprinted in Adventist Review 165:5 (February 4, 1988):17.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Barclay, William. The Letters to Timothy, Titus and Philemon. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrew Press, 1962.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Barrett, Charles Kingsley. The Pastoral Epistles in the New English Bible. Oxford: Clarendon Press, 1963.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bernard, J. H. The Pastoral Epistles. 1899. Reprint ed. Grand Rapids: Baker Book House, 1980.

Bilezikian, Gilbert G. Beyond Sex Roles. Grand Rapids: Baker Book House, 1985.

Blampied, Anne B. "Paul and Silence for The Women' in I Corinthians 14:34-35." Studia Biblica et Theologica 13:2 (October 1983):143-65.

Blomquist, Jean M. "The Effect of the Divorce Experience on Spiritual Growth." Pastoral Psychology 34:2 (Winter 1985):82-91.

Bowman, Ann L. "Women in Ministry: An Exegetical Study of 1 Timothy 2:11-15." Bibliotheca Sacra 149:594 (April-June 1992):193-213.

Brown, Ernest Faulkner. The Pastoral Epistles. Westminster Commentaries series. London: Methuen & Co., 1917.

Bruce, F. F. "Studies in the Pastoral Epistles: Preliminary Observations." Harvester 65:1 (January 1986):12-13.

Buckley, Jack. "Paul, Women, and the Church: How fifteen modern interpreters understand five key passages." Eternity 31:11 (December 1980):30-35.

Campbell, Barth. "Rhetorical Design in 1 Timothy 4." Bibliotheca Sacra 154:614 (April-June 1997):189-204.

Campbell, Peter Colin. The Theory of Ruling Eldership or the Position of the Lay Ruler in the Reformed Churches Examined. Edinburgh: Blackwood and Sons, 1866.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Christianity Today Institute. "Into the Next Century: Trends Facing the Church." Christianity Today 30:1 (January 17, 1986):I1-31.

Clagett, John Y. "The Concept of Conscience and Its Relation to the Christian Ethic in the Corinthian Epistles." Th.M. thesis, Dallas Theological Seminary, 1971.

Clark, Stephen B. Man and Woman in Christ. Ann Arbor, Mi.: Servant Books, 1980.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Timothy and Titus, Epistles to," by R. A. Falconer.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Timothy, First Epistle to," by W. Lock.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dobbins, Richard. "Two Sinister Forces Undermining Clergy Marriages." Ministries 4:1 (Winter 1985-86):31-32, 39.

Earle, Ralph. "1 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Fairbairn, Patrick. Commentary on the Pastoral Epistles. 1874. Reprint ed. Grand Rapids: Zondervan Publishing House, 1956.

Fee, Gordon D. 1 and 2 Timothy, Titus. New International Biblical Commentary series. Peabody, Mass.: Hendrickson Publishers, 1988. Peabody, Mass.: Hendrickson Publishers, and Carlisle, England: Paternoster Press, 1995.

Foh, Susan T. Women and the Word of God. Philipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1979.

Frohnhofen, Herbert. "Women deacons in the early church." Theology Digest 34:2 (Summer 1987):149-53.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Getz, Gene A. The Measure of a Man. Glendale: Gospel Light Publications, Regal Books, 1974.

Glasscock, Ed. "The Biblical Concept of Elder." Bibliotheca Sacra 144:573 (March-May 1987):66-78.

_____. "The Husband of One Wife' Requirement in 1 Timothy 3:2." Bibliotheca Sacra 140:559 (July-September 1983):244-58.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Greenlee, Harold. "Husband of One Wife." Notes on Translation 108 (August 1985):17-18.

Grenz, Stanley J. "Anticipating God's New Community: Theological Foundations for Women in Ministry." Journal of the Evangelical Theological Society 38:4 (December 1995):595-611.

Grudem, Wayne. "Prophecy--Yes, But Teaching--No; Paul's Consistent Advocacy of Women's Participation Without Governing Authority." Journal of the Evangelical Theological Society 30:1(March 1987):11-23.

Gruenler, Royce Gordon. "The Mission-Lifestyle Setting of 1 Tim 2:8-15." Journal of the Evangelical Theological Society 41:2 (June 1998):215-38.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

Hanson, Anthony Tyrell. The Pastoral Epistles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott Publishers Ltd., 1982.

Harris, Gregory H. "Satan's Work as a Deceiver." Bibliotheca Sacra 156:622 (April-June 1999):190-202.

Haykin, Michael A. G. "Sanctified by the Word of God and Prayer'." Banner of Truth 275-76 (August-September 1986):55-58.

Hendricksen, William. New Testament Commentary: Exposition of the Pastoral Epistles. Reprint ed. Grand Rapids: Baker Book House, 1968.

Henry, Matthew. Commentary on the Whole Bible. New One Volume Edition. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Hiebert, D. Edmond. "Behind the Word Deacon': A New Testament Study." Bibliotheca Sacra 140:558 (April-June 1983):151-62.

_____. First Timothy. Moody Colportage Library series. Chicago: Moody Press, 1957.

_____. "The Significance of Christian Intercession," Bibliotheca Sacra 149:593 (January-March 1992):16-26.

_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Purpose of Tongues in 1 Corinthians 14:20-25." In Walvoord: A Tribute, pp. 53-66. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Hooker, Morna. "Authority on Her Head: An Examination of 1 Corinthians 11:10." New Testament Studies 10 (1963-64):410-16.

House, H. Wayne. "Caught in the Middle." Kindred Spirit 13:2 (Summer 1989):12-14.

_____. "The Ministry of Women in the Apostolic and Postapostolic Periods." Bibliotheca Sacra 145:580 (October-December 1988):387-99.

_____. "Should a Woman Prophesy or Preach before Men?" Bibliotheca Sacra 145:578 (April-June 1988):141-61.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

Huther, J. E. A Critical and Exegetical Handbook to the Epistles to Timothy and Titus. Meyer's Commentary on the New Testament series. Translated by D. Hunter. 1884. Reprint ed. Peabody, Mass: Hendrickson, 1983.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Pastoral Epistles, The" by John Rutherfurd.

Ironside, Henry A. Timothy, Titus, and Philemon. 1947; reprint ed. Neptune, N.J.: Loizeaux Brothers, 1967.

Irvin, Dorothy. "The Ministry of Women in the Early Church: The Archaeological Evidence." Touchstone 4:1 (January 1986):24-33.

Jewett, Paul K. Man as Male and Female. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Justice, Sam. "Clergy Divorce: A Perplexing Problem." Ministries 4:1 (Winter 1985-86):24-25, 29-30.

Kelly, J. N. D. A Commentary on the Pastoral Epistles. Thornapple Commentaries series. London: A. & C. Black Publishers Limited, 1963; reprint ed., Grand Rapids: Baker Book House, 1981.

Kelly, William. An Exposition of the First Epistle to Timothy. 2nd ed. revised. London: F. E. Race, 1913.

Kent, Homer A., Jr. The Pastoral Epistles. Chicago: Moody Press, 1966.

Kent, Homer A., Sr. "Obligations of Pastor and Congregation to Each Other." Bibliotheca Sacra 124:496 (October-December 1967):332-38.

King, Guy H. A Leader Led. London: Marshall, Morgan & Scott, 1962.

Knight, George W., III. The New Testament Teaching on the Role Relationship of Men and Women. Grand Rapids: Baker Book House, 1977.

_____. The Pastoral Epistles: A Commentary on the Greek Text. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

_____. "Two Offices (Elders/Bishops and Deacons) and Two Orders of Elders (Preaching/Teaching Elders and Ruling Elders): A New Testament Study." Presbyterion 11:1 (Spring 1985):1-12.

Kuske, David P. "An Exegetical Brief on 1 Timothy 2:12: (oude authentein andros)." Wisconsin Lutheran Quarterly 88:1 (Winter 1991):64-67.

Lacey, W. K. The Family in Classical Greece. London: Thames and Hudson, 1968.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians-Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lea, Thomas D. and Griffin, Hayne P., Jr. 1, 2 Timothy, Titus. New American Commentary series. Nashville: Broadman Press, 1992.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Lester, Andrew D. "Some Observations on the Psychological Effects of Women in Ministry." Review and Expositor 83:1 (Winter 1986):63-70.

Lewis, Robert M. "The Women' of 1 Timothy 3:11." Bibliotheca Sacra 136:542 (April-June 1979):167-75.

Liddon, Henry Parry. Explanatory Analysis of St. Paul's First Epistle to Timothy. Limited Classical Reprint Library series. Longmans, Green, and Co., 1897; reprint ed., Minneapolis: Klock and Klock Christian Publishers, 1978.

Litfin, A. Duane. "1 Timothy." In Bible Knowledge Commentary: New Testament, pp. 727-48. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

_____. "The Nature of the Pastoral Role: The Leader as Completer." Bibliotheca Sacra 139:553 (January-July 1982):57-66.

Lock, Walter. The Pastoral Epistles. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1924.

Malina, Bruce J. The New Testament World: Insights from Cultural Anthropology. Atlanta: John Knox Press, 1981.

Mappes, David. "The Discipline of a Sinning Elder." Bibliotheca Sacra 154:615 (July-September 1997):333-43.

_____. "The Elder' in the Old and New Testaments." Bibliotheca Sacra 154:613 (January-March 1997):80-92.

_____. "The Heresy Paul Opposed in 1 Timothy." Bibliotheca Sacra 156:624 (October-December 1999):452-58.

_____. "The Laying on of Hands' of Elders." Bibliotheca Sacra 154:616 (October-December 1997):473-79.

_____. "The New Testament Elder, Overseer, and Pastor." Bibliotheca Sacra 154:614 (April-June 1997):162-74.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mollenkott, Virginia. Women, Men and the Bible. Nashville: Abingdon, 1977.

Moo, Douglas. "1 Timothy 2:11-15: Meaning and Significance." Trinity Journal 1 NS:1 (Spring 1980):62-83.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Padgett, Alan. "Wealthy Women at Ephesus." Interpretation 41:1 (January 1987):19-31.

Pierce, Ronald W. "Evangelicals and Gender Roles in the 1990s: 1 Tim 2:8-15: A Test Case." Journal of the Evangelical Theological Society 36:3 (September 1993):343-55.

Quinn, Jerome D. The Letter to Titus: A New Translation with Notes and Commentary and an Introduction to Titus, I and II Timothy, the Pastoral Epistles. Anchor Bible series. New York: Doubleday, 1990.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Ryrie, Charles C. "Apostasy in the Church." Bibliotheca Sacra 121:481 (January 1964):44-53.

_____. Basic Theology. Wheaton: Scripture Press Publications, Victor Books, 1986.

_____. The Place of Women in the Church. New York: Macmillan, 1958; reprint ed. Chicago: Moody Press, 1968. (A 1978 edition, also published by Moody Press, was titled The Role of Women in the Church.)

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Saucy, Robert L. "The Husband of One Wife." Bibliotheca Sacra 131:523 (July-September 1974):229-40.

_____. "Women's Prohibition to Teach Men: An Investigation into Its Meaning and Contemporary Application." Journal of the Evangelical Theological Society 37:1 (March 1994):79-97.

Savage, Paula A. "Greek Women's Dress." Biblical Illustrator 12:2 (Winter 1986):17-23.

Scanzoni, Letha and Hardesty, Nancy. All We're Meant to Be. Waco: Word Books, 1975.

Scott, Ernest Findlay. The Pastoral Epistles. Moffatt New Testament Commentary series. New York: Harper and Brothers, n. d.

Simpson, E. K. The Pastoral Epistles. London: Tyndale Press, 1954.

Smith, Jay E. "Can Fallen Leaders Be Restored to Leadership? Bibliotheca Sacra 151:604 (October-December 1994):455-80.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stitzinger, Michael F. "Cultural Confusion and the Role of Women in the Church: A Study of I Timothy 2:8-14." Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.

Stott, John R. W. Involvement. 2 vols. Old Tappan, N.J.: Fleming H. Revell Co., 1985.

Stowell, Joseph M., III. "The Effective Leader." In Integrity of Heart, Skillfulness of Hands, pp. 315-22. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Strauch, Alexander. Biblical Eldership. Littleton, Co.: Lewis & Roth Publishers, 1986.

Thatcher, Tom. "The Relational Matrix of the Pastoral Epistles." Journal of the Evangelical Theological Society 38:1 (March 1995):41-45.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and edited by Geoffrey W. Bromiley. 1964-74. S.v. "aphistemi, apostasia, dichostrasia," by Heinrich Schlier, 1 (1964):512-14.

_____. S.v. "prophetes, prophelikos, propheteuo . . .," by Helmut Kramer, Rolf Rendtorff, Rudolf Meyer, and Gerhard Friedrich. 6 (1968):781-861.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Towner, Philip H. 1-2 Timothy & Titus. The IVP New Testament Commentary series. Downers Grove, Il., and Leicester, England: InterVarsity Press, 1994.

_____. The Goal of Our Instruction. Sheffield: Journal for the Study of the Old Testament, 1989.

Trench, Richard Chenevix. Synonyms of the New Testament. Reprint ed., London: James Clarke & Co., 1961.

Ukleja, P. Michael. "Homosexuality in the New Testament." Bibliotheca Sacra 140:560 (October-December 1983):350-58.

Wallis, Wilbur B. "The First Epistle to Timothy." In Wycliffe Bible Commentary, pp. 1367-81. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Waltke, Bruce K. "1 Corinthians 11:2-16: An Interpretation." Bibliotheca Sacra 135:537 (January-March 1978):46-57.

White, Newport J. D. "The First and Second Epistles to Timothy and the Epistle to Titus." In Expositor's Greek Testament. 5 vols. London: Hodder and Stoughton, 1910.

Wiersbe, Warren W. Be Faithful. BE Books series. Wheaton: Scripture Press Publications, Victor Books, 1984.

Wilkin, Robert N. "Saving Faith and Apostasy: Do Believers Ever Stop Believing?" Grace Evangelical Society News 6:11 (November 1991):1, 4.

Winter, B. W. "Providentia for the Widows of ! Timothy 5:3-16." Tyndale Bulletin 39 (1988):83-99.

Witmer, John A. "The Truth about Error." Bibliotheca Sacra 124:495 (July-September 1967):248-53.

Wuest, Kenneth S. The Pastoral Epistles in the Greek New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Timothy (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

St. Paul passing through Lycaonia, about the year 51, some of the brethren at Derbe or Lystra recommended to him a disciple, by name Timothy, who from his infancy had studied the Holy Scriptures. St. Paul took him, making him his companion and fellow-labourer in the gospel: and not to offend the Jews, who could not be ignorant that Timothy's father was a Gentile, he caused him to be circumcised. Afterwards he ordained him bishop of Ephesus. (Witham) --- St. Paul writes this epistle to his beloved Timothy, to instruct him in the duties of a bishop, both in respect to himself and to his charge; and that he ought to be well informed of the good morals of those on whom he was to impose hands: Impose not hands lightly upon any man. He tells him also how he should behave towards his clergy. This epistle was written about thirty-three years after our Lord's ascension; but where it was written is uncertain: the more general opinion is, that it was in Macedonia. (Challoner) --- After his epistles to the Churches, now follow those to particular persons; to Timothy and Titus, who were bishops, and to Philemon. Timothy was the beloved disciple of St. Paul, whom he frequently styles his son; but it is not certain that they were at all related. After having accompanied the apostle in many of his travels, the latter at last ordained him bishop, and fixed him permanently at Ephesus. Shortly after he wrote him this epistle, to instruct him in the episcopal duties, as he was but young for those great functions. He might be then about thirty-five. He mentions, likewise, in short the chief heresies which were then making mischief at Ephesus, and gives regulations and instructions for different states of persons in the Church. St. Timothy, who had been so long the disciple of St. Paul, and who never left him except when ordered by his master, could not be ignorant of his duties, but it was destined for the use of bishops of every age. Hence St. Augustine says that such as are destined to serve the Church, should have continually before their eyes the two epistles to Timothy and that to Titus.

====================

Gill: 1 Timothy (Book Introduction)

INTRODUCTION TO 1 TIMOTHY

Timothy, to whom this epistle is written, was eminent for his early piety and acquaintance with the sacred Scriptures; his mother was a Jewess, and his father a Greek, which was the reason why he was not circumcised in his infancy. Mention is made in the second epistle to him of his mother Eunice, and grandmother Lois, as believers, and of his knowledge of the Scriptures from a child: this excellent person the apostle meeting with at Lystra, and having a good report of him from the brethren there, he chose him to be his companion in his travels, and to assist him in the spread of the Gospel; and knowing that it would be very disagreeable to the Jews to hear the word of God from the lips of an uncircumcised person, he took him and circumcised him, becoming all things to all, that he might gain some. This being done, he went along with him into several parts, and he made great use of him, in preaching the word, planting churches, and writing epistles; he sent him to various places with messages from him, to Corinth, Philippi, and Thessalonica; and now had left him at Ephesus, where he besought him to abide for a while; for that he was the bishop, pastor, or overseer of that church is not likely, since his residence here was not constant, and was afterwards called away from hence by the apostle, who desired his stay there, under whom, and by whose directions, he acted while there; and seeing that this church had elders, bishops, or overseers, whom the Holy Ghost had set over them, whom the apostle called to him at Miletus, and gave them some advice and instructions. The design of Timothy's continuance there was to check growing errors and heresies, and to take care of, and preserve the discipline of God's house; and to charge him with these things was the design of this epistle; in which he teaches him how to behave himself in the church of God, by taking heed to his doctrine and conversation; and gives rules relating to the qualifications of bishops and deacons, and to the care of widows, and with regard to church censures, and the becoming walk and conversation of all sorts of persons of every office, age, sex, rank, and order. This epistle is thought to be written about the year 55.

Gill: 1 Timothy 2 (Chapter Introduction)

INTRODUCTION TO 1 TIMOTHY 2

In this chapter the apostle exhorts to prayer for all sorts of men, gives rules and directions about the dress of women, and their subjection to their husbands; and concludes with some comfort to them. The apostle exhorts to prayer in the first place, directs to the several parts and branches of prayer, and points to the persons to be prayed for, and what should be prayed for on their account, 1Ti 2:1. And next follow the reasons or arguments engaging to it, which are taken from the agreeableness of it in the sight of God; from the will of God, that all men should be saved: from there being but one God of all, and one Mediator between God and men; from Christ's giving himself a ransom price for all; and from the apostle being a preacher of the Gospel to the Gentiles, as well as Jews, 1Ti 2:3 wherefore he concludes and determines, according to his apostolical power and authority, that prayer be made in any place, provided there were faith and purity, and wrath and doubting were laid aside, 1Ti 2:8. Also, he exhorts women to appear, especially in public service, in a modest and becoming dress, and to adorn themselves with good works, 1Ti 2:9, and that they should be silent learners, and not teachers, and be in subjection to their husbands, 1Ti 2:11. The reasons of which subjection are taken from the formation of Adam before Eve, and from Eve's being deceived, and not Adam, 1Ti 2:13. However, for the comfort of women, it is observed, that though in sorrow they bring forth children, yet through the birth of a Son, the promised Messiah, they shall be saved, who continue in faith, charity, and holiness, with sobriety, 1Ti 2:15.

College: 1 Timothy (Book Introduction)

FOREWORD

A movement which prides itself in its back-to-the-Bible underpinnings and its plea for unity should welcome any effort of the stature of the College Press NIV Bible Commentary. The exegesis of the biblical text must always be at the heart of who we are, and the effort to do so in a way that reaches across lines that have divided our movement signals an emphasis on the original hallmarks of the movement.

Having taught Bible and Greek at David Lipscomb University for eleven years, I have come to appreciate how many good commentaries there are on nearly every book in the New Testament. I am, in some ways, reluctant about adding another book to that pile. All of those commentaries have helped to shape my understanding of the biblical text for its original audiences and its import for Christians today.

I especially want to thank my family who have supported me and encouraged me when I spend hours at my computer typing away, my students whose questions have always caused me to look at the biblical text in fresh ways, and my colleagues who have always served as a constant encouragement.

When I was asked to participate as an author in this project, I was hesitant. When I was asked to write on Timothy and Titus, I was even more hesitant. To be a part of this series is an honor. To undertake writing a commentary on 1 and 2 Timothy and Titus is a challenging task. This is, after all, the section of Scripture that has fueled the debate about the role of women, has been at the heart of effort to redefine church leadership, and has provided encouragement to those who feel as if they "have fought the good fight" and are about to "finish the course." I began the study hoping for wonderful insights, and, although I gained a few, I came out of the study convinced that many of the more traditional interpretations were still reasonable. I discovered that, although I did not have all the answers, Paul's advice to those two young preachers and to their churches still made sense both for Paul's original audiences and for the preacher and his church today. May we today heed the words of Paul to "guard what has been entrusted to" our care and to "preach the Word."

-College Press New Testament Commentary: with the NIV

GENERAL INTRODUCTION

While several passages in 1 and 2 Timothy and Titus have provided the fodder for tomes of theological discussion (e.g., 1 Tim 2:9-15 and the role of women; 1 Tim 3:11 and deaconesses; 1 Tim 3:1-8 and Titus 1:6-9 and the characteristics of those to serve as elders), the real value of these epistles lies in their message to two young ministers, to second generation believers in Ephesus and to a young church facing a pagan world in Crete. These epistles provide teaching which the church in the twentieth and twenty-first centuries needs to hear.

The two letters to Timothy and the letter to Titus stand in a very close relationship to one another. They are written to fellow workers of the Apostle Paul; they are bound together by similar content: false teachers who bear similar characteristics, a discussion of church leaders, similar situations for the churches addressed, and the same basic time frame.

1 and 2 Timothy and Titus have been known as the Pastoral Epistles since the eighteenth century. As early as the thirteenth century Thomas Aquinas referred to 1 Timothy as a "pastoral rule." In 1703 D.N. Berdot described Titus as a "Pastoral Epistle," based on the assumption that it was an instruction manual for a pastor. In reality, neither the term "pastor" nor its equivalent, "shepherd," appears in any of the three epistles. Paul Anton popularized the term in lectures he delivered on Timothy and Titus published posthumously in 1753-1755. Anton applied the term "Pastoral Epistles" to all three epistles.

Although the term "the Pastoral Epistles" has become a convenient designation for these three epistles which have much in common, it can be misleading. These epistles are not really a manual of pastoral theology. Only a fraction of these books contains what could be termed ecclesiastical teaching (1 Tim 3:1-13; 5:3-22; Titus 1:5-9). The three epistles are very different. There is nothing within the epistles that would indicate they were written from the same place and time or that the author intended them to be studied together.

AUTHORSHIP

A crucial issue in the Pastoral Epistles (PE) is the authorship of the epistles. Despite widespread denial of Pauline authorship in modern times, ancient authors generally accepted the works as authentic epistles of the Apostle Paul. Serious challenges to Pauline authorship of the Pastoral Epistles began in the nineteenth century, especially with the forceful challenge espoused by Schleiermacher in 1807.

Testimony of the Books Themselves

The letters claim to be by Paul, an apostle of Christ Jesus (1 Tim 1:1; Titus 1:1; 2 Tim 1:1). This assertion matches claims of the other Pauline letters. The author describes himself as "a blasphemer, a persecutor and a violent man" (1 Tim 1:13), a description which fits the account of Paul's pre-Christian life as seen in Acts. The author describes Timothy and Titus as his spiritual sons (1 Tim 1:2; Titus 1:4); this too is in full accord with their relationship to Paul as seen in Acts and the other Pauline epistles. The epistles frequently refer to events in the Apostle's life and mention co-workers like Tychicus, Apollos, Barnabas, and Mark who are known from the other Pauline epistles.

With all of this data in mind, it is little wonder that there was almost unanimous agreement regarding Pauline authorship of the Pastoral Epistles for nearly 1800 years.

Attestation by the Early Church

The early church clearly regarded Paul as the author of the Pastoral Epistles. Clement of Alexandria (ca. 155-ca. 220) frequently referred to and cited the Pastoral Epistles. He even cited 1 Tim 6:20, "what is falsely called knowledge," and ascribed the passage to "the apostle." Similarly Origen, his student, ascribed 1 Tim 1:15 to Paul: "Moreover, Paul, who himself also at a later time became an apostle of Jesus, says in his epistle to Timothy, 'This is a faithful saying, that Jesus Christ came into the world to save sinners, of whom I am chief.'" Eusebius (ca. 265-ca. 339) attributed the Pastoral Epistles to Paul. He said, "The epistles of Paul are fourteen, all well known and beyond doubt. It should not, however, be overlooked that some have set aside the epistle to the Hebrews." The Muratorian Canon (ca. 200) refers to the Pastoral Epistles as Pauline. The extensive citations of the Pastoral Epistles by the church fathers, including Justin Martyr, Polycarp, Ignatius, and Irenaeus, demonstrate the early consensus that the Pastoral Epistles are Pauline.

The evidence is not, however, all positive. According to Tertullian, Marcion (ca. 140) excluded the Pastoral Epistles from his canon. Marcion, of course, rejected any book which did not fit his heretical view of Christianity. He omitted Matthew, Mark, and John; and he accepted only a mutilated copy of Luke. It seems likely that Marcion objected to the Pastoral Epistles because of their denunciation of tenets of his brand of Christianity (cf. 1 Tim 1:8; 6:20; 2 Tim 3:16).

An additional bit of negative evidence is seen in the apparent absence of the Pastoral Epistles from ⁴⁶ of the Chester Beatty papyri. The codex dates from the mid-third century and contains Pauline epistles. Portions of the manuscript are missing. It lacks a portion of Romans which stood at the beginning of the codex, a portion of 1 Thessalonians, and all of 2 Thessalonians. Most scholars feel that the manuscript did not have room for the Pastoral Epistles and Philemon, which are also missing.

If one looks only at external evidence, the victory would clearly be won in favor of acceptance of the Pastoral Epistles as Pauline.

Modern Times

Until the nineteenth century the Pastoral Epistles were deemed authentic and Pauline. The first attack on apostolic authorship was made by Schmidt (1804) and Schleiermacher (1807).

Today Pauline authorship of the Pastoral Epistles is disputed on five grounds:

Historical Allusions. Scott has said, "That Paul cannot have been the author [of the PE] is most clearly apparent when we examine the historical framework of the letters." The problem may be summarized as follows: the Pastoral Epistles do not fit into the historical framework of Acts and the Pauline epistles. Acts mentions only two imprisonments: Caesarea and Rome.

The modern reader is not provided with many of the details of Paul's early life (i.e., the period described in Acts). Nowhere in Acts, or for that matter anywhere in the Pauline corpus outside 2 Corinthians, can one find Paul's frequent imprisonments, his five beatings, or his three shipwrecks (2 Cor 11:23-27). Also one is not bound to place the events described in the Pastoral Epistles into the period described in Acts. In fact the situation there seems to indicate likelihood of Paul's being released from prison. The traditional interpretation which proposes a release from the imprisonment mentioned in Acts during which 1 Timothy and Titus were written and a subsequent Roman imprisonment as described in 2 Timothy has much to offer and provides few difficulties. There is nothing improbable about Paul being released from prison, engaging in the kind of ministry indicated in 1 Timothy and Titus, and then later being imprisoned again with death being imminent.

Ecclesiastical Situation. It is argued that the church situation described in the Pastoral Epistles is akin to the second century and far too developed for Paul. At this juncture it is worth noting that very little of the Pastoral Epistles can really be termed "ecclesiastical teaching."

Paul does have an interest in ecclesiastical matters: he and Barnabas appoint elders (Acts 14:23); Paul addresses the bishops and deacons at Philippi (Phil 1:1); Paul lists pastor-teachers among the divine gifts provided to the early church (Eph 4:11-13); and Paul calls for the elders at Ephesus on his way to Rome, calling upon them to oversee (verb from which the noun "bishop" comes) and shepherd (verb from which the noun "pastor" comes) their flocks (Acts 20:13-35).

Nothing in the Pastoral Epistles would demand the later phenomenon of monarchical bishops. As Carson, Moo, and Morris have noted, "Clearly none of this amounts to much in the way of organization, certainly to nothing more than can have appeared in the church in comparatively early days."

The Nature of the False Teaching. It is usually assumed that all three Pastoral Epistles face the same false teaching, an assumption which has been questioned in recent years. Many have wanted to see the Pastoral Epistles addressing a heresy seen only after the early second century and therefore as being non-Pauline. Easton argued that the Pastoral Epistles painted a picture of Christianity threatened by a "coherent and powerful heresy," a heresy which claimed to be more profound than the revelation of the Church. That the heresy seen here is "coherent and powerful" and that one must see it as second century Gnosticism is still to be demonstrated. The heresy or heresies seen in the Pastoral Epistles betray a strong Jewish element much akin to what one meets in the Qumran literature and the apocryphal work, Jubilees. There are no real grounds to see the false teaching confronted in the Pastoral Epistles as something which would not, indeed did not (cf. Colossians), arise in Paul's lifetime.

It does seem that the false teaching and false teachers encountered in all three of the Pastoral Epistles are of the same sort. They have similar tendencies and use similar language even though every element seen in one book may not appear in the other. One must simply piece together the elements that compose this heresy: emphasis on myths and genealogies (1 Tim 1:4; Titus 1:14; 3:9; 2 Tim 4:4); concern for the Law and Jewishness (1 Tim 1:7; Titus 1:10, 14; 3:9); emphasis on "knowledge" (1 Tim 6:20; 2 Tim 3:6-9); controversy, speculation and arguments (1 Tim 1:4, 6; 6:4, 20; Titus 1:10; 3:9; 2 Tim. 2:14, 16, 23; 3:1-5); immorality (1 Tim 1:19, 20; Titus 1:15, 16; 2 Tim 2:16, 19; 3:1-5); deception (1 Tim 4:1-3; Titus 1:10-13; 2 Tim 3:6-13); some ascetic practices (1 Tim 4:1-5); and teaching for material gain (1 Tim 6:5; Titus 1:11; 2 Tim 3:2-4).

Vocabulary and Style. As Guthrie has noted, "the majority of those who favor the non-Pauline authorship of the Epistles are swayed more by linguistic considerations than by any of the objections mentioned above." Perhaps no scholar has presented this argument for non-Pauline authorship in stronger fashion than P.N. Harrison. Harrison built upon the work of previous scholars to argue that the vocabulary and style of the Pastoral Epistles indicated that they did not share the same author as the ten epistles generally accepted as Pauline.

Harrison noted that well over one third of the words, excluding proper names, used in the Pastoral Epistles occur nowhere else in the New Testament. Many of the words used in the Pastoral Epistles and the universally accepted Pauline epistles have different meanings. Many of the words used only in the Pastoral Epistles are found in the early church fathers and in the apologists. On the surface Harrison's arguments seem most convincing; however, Carson, Moo, and Morris have noted that one could use the same line of argument to suggest that the three Pastoral Epistles were themselves written by different authors.

In examining the style of the Pastoral Epistles, Harrison gives special emphasis to particles, prepositions, and pronouns - elements that are indicative of style which an imitator might not follow. After noting a drastic difference in usage, he concludes that it is unlikely that "within a very few years we should find the same writer producing three epistles without once happening to use a single word in all that list - one or the other of which has hitherto appeared on the average nine times to every page that Paul wrote. " Guthrie, however, has noted that Harrison's data is selective and "would seem to be invalid."

One must allow any author to use differing vocabulary and styles which would fit a differing situation, audience, purpose, and time frame. Arguments offered thus far on the basis of vocabulary and style neither prove nor disprove Pauline authorship of the Pastoral Epistles.

The Theology of the Pastoral Epistles. It has been argued that the theology of the Pastoral Epistles is not that of Paul: the cross is no longer the center of theology, and there is undue emphasis on works. This argument fails to take into consideration the whole of the teaching, both in the ten epistles generally accepted as Pauline and in the Pastoral Epistles as a whole. Hendriksen has rightly noted, "The truth is that the doctrine taught and presupposed in the Pastorals is clearly the same as that which is held before us in the ten [Pauline epistles]." Hendriksen goes on to list nine theological concepts, including salvation by grace through faith, which are central to the ten epistles generally accepted as Pauline and then delineates their occurrence in the Pastoral Epistles.

Modern Solutions to These Issues. Several solutions have been offered to these apparent inconsistencies by serious critics. Some have suggested one must simply opt for non-apostolic authorship. Others, like Harrison (1921), Scott (1936), and Easton (1948), have suggested non-Pauline authorship for the documents as a whole while allowing for a few genuine Pauline fragments.

A central issue in the discussion is the attitude of the early church toward the pseudepigrapher. Carson, Moo, and Morris have noted that the contention that pseudonymous epistles circulated freely and were widely accepted by early Christians cannot be supported. Tertullian spoke of a church leader who composed writings which wrongly bore the name of Paul. Even though this was done out of love, the man was dismissed from his office. Similarly, the Muratorian Canon says that forgeries in Paul's name were to be rejected. As Carson, Moo, and Morris have noted, "Nowhere is evidence cited that any member of the New Testament church accepted the idea that a pious believer could write something in the name of an apostle and expect the writing to be welcomed." Indeed discussion of canonicity tended to focus on the issue of authorship.

The traditional position of Pauline authorship of the Pastoral Epistles fits the data. One who deems these works to be authentic Pauline epistles is not without support from a good number of excellent scholars (cf. Carson, Fee, Guthrie, Hendriksen, Johnson, Moo, and Morris). When one accepts Pauline authorship, the issues of language and style remain. They are still more like Paul than different from Paul. Is the change due simply to subject? Can it be an aging Paul? Should one see an amanuensis as the one responsible for the differences? The final words of Fee on the issue of authorship of the Pastoral Epistles are worth repeating:

To say that Paul is the author of the Pastoral Epistles means that the letters ultimately come from him in the historical settings contained within them. It does not say how they came from him; the final answer to that question is not available to us.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

PLACE OF ORIGIN AND DATE

Little can be said with certainty of Paul's location when he penned 1 Timothy. Although Paul does not say explicitly that he was in Macedonia, he appears to indicate that he had been in Ephesus with Timothy, had left Timothy behind, and had gone on to Macedonia: "As I urged you when I went into Macedonia, stay there in Ephesus" (1:3).

If Paul was released from "house arrest" in Rome as the data in Acts 28:30 and the prison epistles might suggest and wrote this epistle at a subsequent time, the date for 1 Timothy would likely be 63-66. A chronology of Paul's life from Acts would indicate his imprisonment lasted until 61/62. The Neronian persecution of 64 would indicate that his release should precede that date. Eusebius recorded that Paul died in 67. If one accepts those dates, Paul would have penned 1 Timothy between 63 and 66.

Other suggestions are given by those who would contend that Paul died at the height of the Neronian persecution of 64. Some would, therefore, provide a date of 62-63 for composition of 1 Timothy. Robinson has suggested Paul's departure for Macedonia, leaving behind Timothy in Ephesus (1:3), reflects the situation seen in Acts 20:1-4. He, therefore, places 1 Timothy within the historical data of Acts and suggests a date of 55. Scholars who argue for pseudonymity generally date the epistle during the second century (cf. Kümmel).

A date of 63-66 seems best to fit the data currently available.

DESTINATION AND AUDIENCE

Although on the surface 1 Timothy seems to be personal correspondence between Paul and Timothy, his son in the faith, there is much in the epistle that indicates Paul intended the letter to be read and heeded by the congregation at Ephesus. "Grace be with you" in 6:21 is plural. Many of Paul's admonitions to Timothy (e.g., "Don't let anyone look down on you because you are young," 4:21) may also have served to advise the church of their correct path of action.

Timothy is well known from Acts and the epistles of Paul. He was a native of Lystra; his mother was Jewish and his father a Gentile. About A.D. 49 he became a co-worker of Paul. As a young man likely converted and trained by Paul, Paul found a special place in his heart for him (1 Cor 4:17; Phil 2:22; 1 Tim 1:2). Timothy appears alongside Paul in the opening greetings of several epistles (2 Cor 1:1; Phil 1:1; Col 1:1; 1 Thess 1:1; 2 Thess 1:1). He was undoubtedly considered a trusted colleague and co-worker (1 Thess 3:2) who could be trusted to be sent on special missions (1 Cor 16:10; Phil 2:20). If one accepts the traditional site for the place of writing of the prison epistles, Timothy was with Paul in Rome (Col 1:1; Phlm 1). He has, at this juncture, been left behind in Ephesus to set things in order. He is a young man (see the discussion of 1 Tim 4:12) who was perhaps not in the best of health (1 Tim 5:23).

The church where Timothy was laboring found itself in the midst of the fourth largest city in the Roman Empire. Ephesus housed a famous shrine to Artemis, the great mother goddess, known by the Romans as Diana of the Ephesians. Upon arriving at Ephesus Paul met a group of disciples whose knowledge of the gospel was so incomplete that it would seem they were still looking for the Messiah and they clearly knew nothing of the Holy Spirit (Acts 19:1-7). Paul's next encounter was with a group of Jews, the seven sons of Sceva, a Jewish chief priest. These men were seeking to do exorcisms in the name of Jesus (Acts 19:8-16). The citizens of Ephesus were so impressed with what happened to these men and with the preaching of Paul that many came to belief. Some who had previously practiced sorcery even burned their books (Acts 19:17-20). During this stay Timothy worked with Paul at Ephesus before being sent by Paul on to Macedonia (Acts 19:21-22). Feeling the pinch of their pocketbooks, the silversmiths, who made their livelihood selling images of Artemis, instigated a riot that led to Paul's moving on to other fields (Acts 19:23-20:1). Paul's love and concern for the Ephesian church did not end there. As Paul headed along the coast of Asia Minor on his way to Jerusalem, he summoned the elders from that church to meet him at Miletus. Paul warns them of the impending dangers, especially the false teachers, and charges them to watch after the flock (Acts 20:13-38). These dangers facing the church are a recurrent theme whenever the church at Ephesus is mentioned (1 Cor 16:8-9; Eph 4:14, 17-24; 5:6-14; Rev 2:6). The nature of Paul's correspondence with Timothy in the two epistles addressed to him follows this same theme.

THE CONTRIBUTION OF 1 TIMOTHY

Perhaps the greatest contribution 1 Timothy makes is the insight it provides into Paul's view of ministry: his own, that of Timothy, and that of the church (elders/bishops, deacons, women, and believers called to godliness). The church today needs to heed that call to ministry and godliness. Paul's emphasis on prayer (2:8), the demeanor of women in worship (2:9-15), the relationships between the old and the young (5:1-2), the treatment of widows (5:3-16), the response of slaves to their masters and ultimately to the Lord (6:1-2), and the warning against arrogance and trusting in wealth (6:17-19) produce a book rich in wisdom for the believer.

Paul does warn of needless controversies which do not produce growth. While the "godless myths" (1:4), forbidding of marriage, and enforcing of food laws (4:3) may seem far removed from the issues facing the church today, it is not immune from "an unhealthy interest in controversies and arguments that result in envy, quarreling, malicious talk, evil suspicions and constant friction" (6:4-5). Similarly the modern church should give heed to Paul's warning against those "who think that godliness is a means to financial gain" (6:5).

-College Press New Testament Commentary: with the NIV

SELECTED

BIBLIOGRAPHY

Allan, J.A. "The 'In Christ' Formula in the Pastoral Epistles," New Testament Studies 10 (1963) 115-121.

Barclay, William. The Letters to Timothy, Titus, and Philemon ( DSB rev. ed.). Philadelphia: Westminster, 1975.

. "Paul's Certainties VII. Our Security in God - 2 Timothy 1,12," Expository Times 69 (1958) 324-327.

Barnett, Paul W. "Wives and Women's Ministry (1 Timothy 2:11-15)," Evangelical Quarterly 61 (1989) 225-238.

Barrett, C.K. The Pastoral Epistles ( NCB). Oxford: Clarendon, 1963.

Berdot, D.N. Exercitatio theologica-exegetica in epistulam Pauli ad Titum. 1703.

Bernard, J.H. The Pastoral Epistles. Thornapple Commentaries, 1899; reprinted Grand Rapids: Baker, 1980.

Bratcher, R.G. A Translator's Guide to Paul's Letters to Timothy and Titus. New York: United Bible Society, 1983.

Cadbury, H.J. "Erastus of Corinth," Journal of Biblical Literature 50 (1931) 42-58.

Carson, D.A.; Douglas J. Moo, and Leon Morris, An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Colson, F.H. "'Myths and Genealogies' - A Note on the Polemic of the Pastoral Epistles," Journal of Theological Studies 19 (1917/18) 265-271.

Cook, D. "The Pastoral Fragments Reconsidered," Journal of Theological Studies 35 (1984) 120-131.

Cottrell, Jack. "1 Timothy 2:12 and the Role of Women," Christian Standard (Jan. 17, 1993) 5.

Deer, D.S. "Still More about the Imperatival hina," Bible Translator 30 (1979) 148.

Dibelius, M. and H. Conzelmann, The Pastoral Epistles, tr. P. Buttolph and A. Yarbro. Hermeneia; Philadelphia: Fortress Press, 1972.

Dodd, C.H. "New Testament Translation Problems II," Bible Translator 28 (1977)112-116.

Doty, W.G. "The Classification of Epistolary Literature," Catholic Biblical Quarterly 31 (1969)183-199.

Earle, Ralph. "1 Timothy," Evangelical Bible Commentary, vol 11. Grand Rapids: Zondervan, 1978.

. "2 Timothy," Evangelical Bible Commentary, vol 11. Grand Rapids: Zondervan, 1978.

. Word Meanings in the New Testament . Grand Rapids: Baker, 1984.

Easton, B.S. The Pastoral Epistles. New York: Scribners, 1948.

Ellicott, C.J. The Pastoral Epistles of St. Paul. 2nd ed. Andover: Draper, 1897.

Ellingworth, P. "The 'True Saying' in 1 Timothy 3.1," Bible Translator 31 (1980) 443-45.

Ellis, E. Earle. Paul's Use of the Old Testament. London, 1957; reprinted Grand Rapids: Eerdmans, 1981.

. "The Problem of Authorship: First and Second Timothy," Review and Expositor 56 (1959) 343-354.

. "Traditions in the Pastoral Epistles," in Early Jewish and Christian Exegesis: in Memory of William Hugh Brownlee , ed. C. Stephens and W. F. Stinespring. Atlanta: Scholars Press, 1987.

Falconer, Robert, "1 Timothy 2:14, 15. Interpretive Notes," Journal of Biblical Literature 60 (1941) 375-379.

Fee, Gordon D. 1 and 2 Timothy, Titus (NIBC). Peabody, MA: Hendrickson, 1988.

. "Issues in Evangelical Hermeneutics, Part III: The Great Watershed Intentionality and Particularity/ Eternity: 1 Timothy 2:8-15 as a Test Case," Crux 26 (1990) 31-37.

Ferguson, Everett. " in 1 Timothy 2:8," Restoration Quarterly 33 (1991) 66-73.

Furfey, P.H. "PLOUSIOS and Cognates in the New Testament," Catholic Biblical Quarterly 5 (1943) 241-263.

Gealy, F.D. "The First and Second Epistles to Timothy and the Epistle to Titus," Interpeters Bible XI, 341-551.

Gloer, W. Hulitt. "Homologies and Hymns in the New Testament: Form, Content and Criteria for Identification," Perspectives in Religious Studies , 11 (1984) 118-130.

Grayston, K. and G. Herdan, "The Authorship of the Pastorals in the Light of Statistical Linguistics," New Testament Studies 6 (1960)1-15.

Gromacki, Robert G. Stand True to the Charge: An Exposition of I Timothy. Grand Rapids: Baker, 1982.

Gundry, R.H. "The Form, Meaning and Background of the Hymn Quoted in 1 Timothy 3:16," Apostolic History and the Gospel, ed. W. W. Gasque and R. P. Martin. Grand Rapids: Eerdmans, 1970, 203-222.

Guthrie, Donald. "The Development of the Idea of Canonical Pseudepigrapha in New Testament Criticism," Vox Evangelical. 1 (1962) 43-59.

. The Pastoral Epistles: An Introduction and Commentary (TNTC). Grand Rapids: Eerdmans, 1957.

. New Testament Introduction. 3rd ed. Downers Grove: InterVarsity Press, 1979.

Hanson, A.T. The Pastoral Epistles ( NCBC). Grand Rapids: Baker, 1982.

. Studies in the Pastoral Epistles. London: SPCK, 1968.

Harris, Murray J. Jesus as God: The New Testament Use of "Theos" in Reference to Jesus . Grand Rapids: Zondervan, 1992.

. "Titus 2:13 and the Deity of Christ," Pauline Studies: Essays Presented to Professor F. F. Bruce on His 70th Birthday, ed. D. Hagner and M. J. Harris. Grand Rapids: Eerdmans, 1980.

Harrison, P.N. "Important Hypotheses Reconsidered: III. The Authorship of the Pastoral Epistles," Expository Times 67 (1955-56) 77-81.

. Paulines and Pastorals . London: Oxford University Press, 1964.

. The Problem of the Pastoral Epistles. London: Oxford University Press, 1921.

Hebert, G. "'Faithfulness' and 'Faith,'" Theology 58 (1955) 373-379.

Hendriksen, William Thessalonians, Timothy and Titus ( NTC). Grand Rapids: Baker, 1979.

Hiebert, D.E. "Titus," Evangelical Bible Commentary , vol. 11. Grand Rapids: Zondervan, 1978.

Hommes, N.J. "Let Women Be Silent in Church . . ." Calvin Theological Review 4 (1969) 5-22.

Houlden, J.L. The Pastoral Epistles: I and II Timothy, Titus ( PNTC). London: Penguin Press, 1976.

House, H.W. "Biblical Inspiration in 2 Timothy 3:16," Bibliotheca Sacra 137 (1980) 54-63.

Hull, W.E. "The Man - Timothy," Review and Expositor 56 (1959) 355-366.

Hultgren, Arland J. I and II Timothy, Titus . Minneapolis: Augsburg, 1984.

Hurley, J.B. Man and Woman in Biblical Perspective. Grand Rapids: Zondervan, 1981.

Johnson, Luke T. 1 Timothy, 2 Timothy, Titus . Atlanta: John Knox Press, 1987.

Johnson, P.F. "The Use of Statistics in the Analysis of the Characteristics of Pauline Writings," New Testament Sudies 20 (1974) 92-100.

Karris, Robert J. "The Background and Significance of the Polemic of the Pastoral Epistles," Journal of Biblical Literature 92 (1973) 549-564.

. The Pastoral Epistles , New Testament Message 17. Wilmington: Michael Glazier, 1979.

Kelly, J.N.D. A Commentary on the Pastoral Epistles. Black's New Commentary. New York, 1960; reprinted Thornapple Commentaries. Grand Rapids: Eerdmans, 1981.

Kenny, Anthony John Patrick. A Stylometric Study of the New Testament. Oxford: Clarendon Press, 1986.

Kent, H.A. The Pastoral Epistles: Studies in I and II Timothy and Titus. Chicago: Moody, 1958.

Kidd, R.M. Wealth and Beneficence in the Pastoral Epistles. Society of Biblical Literature Dissertation Series 122. Atlanta: Scholars Press, 1990.

Knight, George W., III. " in Reference to Women in 1 Timothy 2.12," New Testament Studies 30 (1984) 143-157.

. Commentary on the Pastoral Epistles (NIGTC). Grand Rapids: Eerdmans, 1992.

. The Faithful Sayings in the Pastoral Letters . Kampen, 1968; reprinted Grand Rapids: Baker, 1979.

. "The New Testament Teaching on the Role Relationship of Male and Female with Special Reference to the Teaching/Ruling Functions in the Church," JETS 18 (1975) 81-91.

. The Role Relationship of Men and Women. Revised ed. Phillipsburg, NJ. 1985.

Kroeger, Catherine C. "1 Timothy 2:12 - A Classicist's View" in Women, Authority and the Bible , ed. A. Mickelsen. Downers Grove: InterVarsity Press, 1986.

Kroeger, Richard Clark and Catherine C. Kroeger. I Suffer Not a Woman: Rethinking 1 Timothy 2:11-15 in Light of Ancient Evidence . Grand Rapids: Baker, 1992.

Lane, W.L. "First Timothy IV.1-3: An Early Instance of Over-realized Eschatology?" New Testament Studies 11 (1965) 164-167.

Lea, Thomas D. and Hayne P. Griffin. 1, 2 Timothy, Titus (NAC). Nashville: Broadman Press, 1992.

Leaney, A.R.C. The Epistles to Timothy, Titus, and Philemon: Introduction and Commentary (TBC). London: SMC Press, 1960.

Lenski, R.C.H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Minneapolis: Wartburg Press, 1937.

Lewis, Robert M. "The 'Women' of 1 Timothy 3:1," Bibliotheca Sacra 136 (April- June 1979) 167-175.

Lock, W. A Critical and Exegetical Commentary on The Pastoral Epistles (ICC). Edinburgh: T&T Clark, 1924.

Malherbe, A.J. "'In Season and Out of Season': 2 Timothy 4:2," Journal of Biblical Literature 103 (1984) 235-243.

McEleney, N.J. "The Vice Lists of the Pastoral Epistles," Catholic Biblical Quarterly 36 (1974) 203-219.

Meade, David G. Pseudonymity and Canon. An Investigation into the Relationship of Authorship and Authority in Jewish and Earliest Christian Tradition. Grand Rapids: Baker, 1987.

Metzger, Bruce M. "A Reconsideration of Certain Arguments against the Pauline Authorship of the Pastoral Epistles," Expository Times 70 (1958) 91-94.

Michaelson, S. and A.Q. Morton. "Last Words: A Test of Authorship for Greek Writers," New Testament Studies 18 (1972) 192-208.

Mickelsen, A. ed. Women, Authority and the Bible. Downers Grove: InterVarsity Press, 1986.

Moellering, H. Armin. 1 Timothy, 2 Timothy, Titus. Concordia Commentary. Saint Louis: Concordia Publishing House, 1970.

Moo, D.J. "1 Timothy 2:11-15: Meaning and Significance," Trinity Journal new series 1(1980) 62-83.

. "The Interpretation of 1 Timothy 2:11-15: A Rejoinder," Trinty Journal new series 2 (1981) 198-222.

Morris, Leon, The Apostolic Preaching of the Cross , 3rd ed. London: Eerdmans, 1965.

Morton, A.Q. Literary Detection: How to Prove Authorship and Fraud in Literary Documents. New York: Scribner, 1978.

. and J.J. McLeman. Paul, the Man and the Myth. New York: Harper and Row, 1966.

Moss, C. Michael. "Hymn Fragments in the New Testament and Their Implications for Hymnology Today," unpublished paper read at Christian Scholars Conference, Harding University, Searcy, AR, July 23, 1993.

Moule, C.F.D. "The Problem of the Pastorals: A Reappraisal," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

Moule, H.C.G. Studies in II Timothy. London, 1905 (as The Second Epistle to Timothy: Short Devotional Studies on the Dying Letter of St. Paul); reprinted Grand Rapids: Eerdmans, 1977.

Neumann, K.J. The Authenticity of the Pauline Epistles in the Light of Stylostatistical Analysis. Society of Biblical Literature Dissertation Series 120. Atlanta: Scholars Press, 1990.

Norbie, D.L. "The Washing of Regeneration," Evangelical Quarterly 34 (1962) 36-38.

Oden, Thomas C. First and Second Timothy and Titus . Louisville: John Knox Press, 1989.

Osburn, Carroll D. "Authenteô (1 Timothy 2:12)," Restoration Quarterly 25 (1982) 1-12.

. ed. Essays on Women in Earliest Christianity . Joplin: College Press, 1993.

Padgett, Allan. "The Pauline Rationale for Submission: Biblical Feminism and the Hina Clauses of Titus 1:1-10," Evangelical Quarterly 59 (1987) 39-52.

Payne, Philip B. "Libertarian Women in Ephesus: A Response to Douglas J. Moo's Article '1 Timothy 2:11-15: Meaning and Significance,'" Trinity Journal new series 2 (1981) 169-197.

Pherigo, L.P. "Paul's Life After the Close of Acts," Journal of Biblical Literature 70 (1951) 277-284.

Piper, John, and Wayne Grudem, eds. Recovering Biblical Manhood and Womanhood. Wheaton, IL: Crossway Books, 1991.

Plummer, Alfred. The Pastoral Epistles. The Expositor's Bible. New York: A.C. Armstrong, 1889.

Quinn, J.D. "The Last Volume of Luke: The Relation of Luke-Acts to the Pastoral Epistles," Perspectives on Luke-Acts, ed. C.H. Talbert. Macon: Mercer Press, 1978.

. The Letter to Titus: A New Translation with Notes and Commentary and an Introduction to Titus, I and II Timothy, the Pastorals . The Anchor Bible. New York: Doubleday, 1990.

Ramsay, William M. "A Historical Commentary on the Epistles to Timothy," Expositor 7/7 (1909) 481-494; 7/8 (1909) 1-21, 167-185, 264-282, 339-357, 399-416, 557-668-7/9 (1910) 172-187, 319-333, 433-440; 8/1 (1911) 262-273, 365-375.

. St. Paul the Traveller and the Roman Citizen . 1897 reprint; Grand Rapids: Baker, 1966.

Roberts, Mark D. "Women Shall Be Saved: A Closer Look at 1 Timothy 2:15," The Reformed Journal (1983) 18-22.

Roberts, J.W. "The Bearing of the Use of Particles on the Authorship of The Pastoral Epistles," Restoration Quarterly 2 (1958) 132-37.

. "Every Scripture Inspired of God," Restoration Quarterly 5 (1961) 33-37.

. "Note on the Adjective after ˜ in 2 Timothy 3 ¹⁶ ," Expository Times 76 (1965) 359.

Robertson, A. T. The Epistles of Paul (Word Pictures in the New Testament, IV). Nashville, 1931.

. "The Greek Article and the Deity of Christ," Expositor 8/21 (1921) 182-188.

Robinson, J.A. T. Redating the New Testament. Philadelphia: Westminster Press, 1976.

Scholer, David M. "1 Timothy 2:9-15 and the Place of Women in the Church's Ministry," in Women, Authority and the Bible . ed. A. Michelsen. Downers Grove: InterVarsity Press, 1986.

Scott, Ernest Findlay. The Pastoral Epistles (MNTC). London: Hodder and Stoughton, 1936.

Simpson, E.K, The Pastoral Epistles: The Greek Text with Introduction and Commentary. Grand Rapids: Eerdmans, 1954.

Skeat, T.C. "'Especially the Parchments': A Note on 2 Timothy IV.13," Journal of Theological Studies 30 (1979) 173-177.

Smith, R.E. and Beekman, J. A Literary-Semantic Analysis of Second Timothy, ed. M. F. Kopesec. Dallas, 1981.

Spain, Carl. The Letters of Paul to Timothy and Titus (LWC). vol 14; Austin: R. B. Sweet, 1970.

Spence, R.M. "2 Timothy iii.15, 16," Expository Times 8 (1896-1897), 564f.

Spenser, Aida Besançon. Beyond the Curse: Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Stott, John R.W. Guard the Gospel: The Message of 2 Timothy. Downers Grove: InterVarsity Press, 1973.

Swete, H.B. "The Faithful Sayings," Journal of Theological Studies 18 (1917) 1-7.

Thrall, M.E. "The Pauline Use of ," New Testament Studies 14 (1967-68) 118-125.

Towner, Philip H. 1-2 Timothy & Titus . IVP New Testament Commentary Series. Downers Grove: InterVarsity Press, 1994.

. "The Present Age in the Eschatology of the Pastoral Epistles," New Testament Studies 32 (1986) 427-448.

Van der Jagt, Krijn. "Women Are Saved Through Childbearing," The Bible Translator 39 (1988) 201-208.

Verner, D.C. The Household of God: The Social World of the Pastoral Epistles. Society of Biblical Literature Dissertation Series 71. Chico, CA: Scholars Press, 1983.

Vine, W.E. The Epistles to Timothy and Titus. London, 1965.

Wallis, W.B. "The First Epistle to Timothy," "The Second Epistle to Timothy," "The Epistle to Titus," The Wycliffe Bible Commentary, ed. C.F. Pfeiffer and E.F. Harrison. Chicago: Moody Press, 1975.

Ward, Ronald A. Commentary on 1 & 2 Timothy & Titus. Waco: Word Books, 1974.

Warfield, B.B. The Inspiration and Authority of the Bible. Philadelphia: Presbyterian and Reformed, 1948.

White, Newport John Davis. "The Pastoral Epistles," Expositor's Greek Testament IV, reprint; Grand Rapids: Eerdmans, 1983.

Wilshire, L.E. "The TLG Computer and Further Reference to in Timothy 2.12," New Testament Studies 34 (1988)120-134.

Wilson, Stephen G. Luke and the Pastoral Epistles. London: SPCK, 1979.

Winter, Bruce W. "Providentia for the Widows of 1 Timothy 5,3-16," Tyndale Bulletin 39 (1988) 83-99.

Witherington, Ben, III. Women in the Earliest Churches . Society for New Testament Studies Monograph Series 59. Cambridge: Cambrige University Press, 1988.

Wright, D.F. "Homosexuals or Prostitutes? The Meaning of (1 Cor. 6:9; 1 Tim. 1:10)," Vigilae Christianae 38 (1984) 125-153.

Wuest, K.S. The Pastoral Epistles in the Greek New Testament. Grand Rapids: Eerdmans, 1952.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: 1 Timothy (Outline)

OUTLINE

I. THE SALUTATION - 1:1-2

II. PAUL'S CHARGE TO TIMOTHY - 1:3-20

A. The Charge and the False Teachers - 1:3-7

B. The Lawful Use of the Law - 1:8-11

C. Paul's Own Ministry, A Positive Example - 1:12-17

D. The Negative Example of Hymenaeus and Alexander - 1:18-20

III. DIRECTION FOR PUBLIC WORSHIP - 2:1-15

A. Prayers by All for All - 2:1-7

B. Respective Roles of Men and Women - 2:8-15

IV. DIRECTIONS FOR CHURCH ;LEADERS - 3:1-16

A. Bishops/Overseers - 3:1-7

B. Deacons and "Women" - 3:8-13

C. The Basis for These Directions - 3:14-16

V. SPECIAL INSTRUCTIONS FOR TIMOTHY - 4:1-16

A. The Apostasy Timothy Was to Face - 4:1-5

B. The Discipline of a Good Minister - 4:6-16

VI. RELATIONSHIPS WITHIN THE CHRISTIAN COMMUNITY - 5:1-6:2

A. The Minister and the Church - 5:1-2

B. The Care of Widows - 5:3-16

1. Family Responsibilities - 5:3-8

2. Widows to Be Enrolled - 5:9-10

3. Younger Widows - 5:11-15

4. Women and Widows - 5:16

C. Elders - 5:17-25

D. Slaves - 6:1-2

VII. FINAL EXHORTATIONS - 6:3-21

A. An Indictment of False Teachers - 6:3-5

B. Godliness, Contentment, and Money - 6:6-10

C. A Charge to Timothy - 6:11-16

D. Instructions for the Rich - 6:17-19

E. Paul's Final Charge to Timothy 6:20-21

-College Press New Testament Commentary: with the NIV